BX  8068  .A3  1851 
Lutheran  Church. 
The  Christian  Book 
concord 


of 


THE 


CHRISTIAN 

BOOK  OF  CONCOED 


OR 


SYMBOLICAL  BOOKS 


OF 

THE* EVANGELICAL  LUTHERAN  CHURCH; 

\ 

COMPRISING  THE  THREE  CHIEF  SYMBOLS,  THE  UNALTERED  ATTGSBXJRG  CONFESSION,  THE 

APOLOGY,    THE     ARTICLES    OF    SMALCALD,    LUTHER's    SMALLER    AND    LARGER 

CATECHISMS,    THE    FORM    OF     CONCORD,    AN    APPENDIX,    AND 

ARTICLES    OF    VISITATION. 


TO  WHICH  IS  PREFIXED 


AN    HISTORICAL,    IISTROD  UCTIOÄ 


TRANSLATED    FROM    THE    GERMAN. 


NEWMARKET  : 

PUBLISHED  BY  SOLOMON  D,  HENKEL  AND  BRS. 
1851. 


Entered  according  to  Act  of  Congress,  in  the  year  lS51j  by 

S.  D.  HENKEL  &  BRS., 

In  the  Clerk's  Office  of  the  District  Court  of  the  United  Stales  for  tue 

Western  District  of  Virginia. 


I 


PREFACE. 


The  Book  of  Concord,  comprising  the  Symbols  of  the  Evangelical 
Lutheran  Church,  has  as  yet  enjoyed  but  a  limited  circulation  in  the 
United  States.  Wrapped  in  the  obscurities  of  its  original  dialects, — 
the  Latin  and  German  languages, — that  venerable  relic  of  the  Refor- 
mation has  been  left  to  slumber  almost  entirely  in  silence  and  neglect. 
Numerous  causes  have  contributed  to  prolong  this  neglect.  The  de- 
scendants of  German  emigrants  in  America,  have  never  cultivated 
the  language  and  literature  of  their  fathers  with  due  interest ;  many 
of  them  are  unable  to  read  German ;  while  many,  able  to  read,  and 
occupying  exalted  stations,  have  never  manifested  a  laudable  zeal  for 
the  doctrines  of  the  church.  The  most  obvious  cause,  however, 
seems  to  be,  that  the  larger  portion  of  Lutherans  in  America, 
are  accustomed  to  read  the  English  language  only,  and  conse- 
quently have  never  had  an  opportunity  to  appreciate  the  value  of 
their  Symbols. 

Yet  we  cherish  the  anticipation  of  a  brighter  day  in  the  Luth- 
eran church.  In  a  land  of  freedom,  of  science  and  art,  where 
the  generous  spirit  of  political  wisdom  encourages  the  exer- 
cise of  reason,  and  guards  the  decisions  of  conscience ;  where  indus- 
try, energy,  and  enterprise,  though  daily  attaining  fresh  prospects  of 
future  improvement,  are  continually  unburying  the  sacred  treasures 
of  the  past ;  we  believe  that  the  doctrines  of  our  church  will  ulti- 
mately be  reclaimed,  and  that  men  of  our  western  clime  will  enter  into 
the  investigation  of  these  doctrines  with  all  the  avidity  natural  to  a 
love  for  the  truth.  That  these  doctrines  and  these  principles  of  im- 
mutable truth,  are  congenial  with  the  tastes  and  feelings  of  the  Amer- 
ican mind,  we  may  fearlessly  deduce  from  recent  facts.  Within  the 
last  few  years,  the  Book  of  Concord  and  Luther's  House-Sermons 
have  been  reprinted  in  this  country  ;  and  several  of  Luther's  works 
have  lately  been  translated  into  the  English  language,  and  circulated 
extensively. 

It  was,  therefore,  reasonable  to  presume,  that  a  faithful  translation 
of  the  Book  of  Concord  into  the  English  language,  was  loudly  de- 
manded by  the  necessities  of  the  times,  and  would  eflectually  co- 
operate with  these  laudable  exertions.     Pnrtinl  translations  indeed 


iv  PREFACE. 

of  the  Augsburg  Confession  had  been  made  at  different  times  ;  but  it 
had  never  been  fully  rendered  into  English  until  1831,  when  a  trans- 
lation was  completed  by  the  Rev.  Charles  Henkel,  assisted  by 
professor  Smith,  of  Columbus  Seminary,  Ohio ;  and  several  small 
fragments  from  the  Book  of  Concord,  were  subsequently  translated 
by  others. 

At  the  urgent  solicitation  of  many  zealous  members  of  the  church, 
we  announced,  Oct.  9,  1845,  our  resolution  to  procure  a  correct  En- 
glish version  of  the  entire  work,  and  publish  it  as  soon  as  practica- 
ble. Since  that  period  no  time  or  labor  has  been  spared  to  fulfil  our 
promise. 

We  have  had  to  engage  the  talents  not  only  of  men  familiar  with 
the  Lutheran  doctrine,  as  well  as  with  the  German  and  English  lan- 
guages, but,  in  consequence  of  the  obsolete  style  in  which  the  Ger- 
man copy  of  this  work  wms  originally  written,  we  have  constantly 
had  recourse  to  men  who  were  able  to  consult  the  Latin  copy  when- 
ever it  was  requisite.  And  here  we  feel  bound  in  justice  to  the  in- 
dustry and  valuable  abilities  of  those  who  contributed  their  friendly 
aid,  to  specify  the  several  portions  furnished  by  each. 

The  Augsburg  Confession,  the  Apology,  the  Articles  of  Smalcald, 
the  Appendix,  and  the  Articles  of  Visitation,  in  a  version  purely  lit- 
eral, were  furnished  by  the  Rev.  Ambrose  and  Socrates  Henkel. 
The  Larger  Catechism  was  translated,  in  the  same  manner,  by  the 
Rev.  J.  Stirewalt  ;  the  Epitome  by  the  Rev.  H.  Wetzel  ;  and 
the  Declaration  by  the  Rev.  J.  R.  Moser.  The  Smaller  Catechism 
was  copied  mainly  from  the  translation  by  the  Rev.  Daa^d  Henkel, 
published  in  1827.  Much  assistance  in  reviewing  the  proof- 
sheets  throughout  the  publication  of  the  w^ork,  was  rendered  by 
Joseph  Salyards,  principal  of  the  New  Market  Academy,  who  has 
lonor  cultivated  the  studv  of  science  and  general  literature:  and  he 
likewise  furnished  translations  of  all  the  prefaces,  from  the  Latin» 
and  of  the  Historical  Introduction,  from  the  German. 

All  these  translations  when  collected,  were  carefully  compared 
with  the  original  by  the  Rev.  Ambrose  Henkel,  and  aflerwards, 
with  the  exception  of  the  Historical  Introduction  and  the  prefaces, 
were  revised,  transcribed,  and  prepared  for  the  press  by  the  Rev. 
Socrates  Henkel.  We  have  derived  considerable  assistance,  too, 
in  the  progress  of  the  work,  from  the  Rev.  L.  Eichelberokr. 

The  principal  translations  were  made  from  the  German  edition  of 
1790,  published  at  Leipsic:  and,  being  favored  by  the  Rev.  C\  F. 
Krauth,  with  a  copy  of  the  original  German  Dresden  edition  of 
1580,  we  were  enahlcil  1()  {•ompiirp  them  with  thai  also.     Th»^  IjUtw. 


PREFACF.,  V 

copy,  to  which  uniform  reference  was  made  in  comparing  ihe  trans- 
lations, was  that  published  by  Hase  in  1846  ;  and  from  this  the  pre- 
faces were  all  translated.  Whenever  the  German  copy  presented 
insuperable  obscurities,  recourse  w^as  also  had  to  this  edition  in  nu- 
merous passages.  The  Appendix  was  taken  from  the  German  and 
Latin  edition  published  by  Müller,  printed  at  Stuttgard,  1843,  from 
which  the  Historical  Introduction  was  also  translated. 

Deeming  it  most  compatible  with  the  nature  of  the  work, — the 
subjects  being  chiefly  of  a  didactic  and  doctrinal  character, — we  have 
endeavored  throughout  to  preserve  as  just  and  uniform  a  medium  as 
possible,  between  a  translation  purely  literal,  and  one  which  admits 
all  the  freedom  and  elegance  of  English  composition.  We  have  la- 
bored to  be  faithful,  and  yet  not  to  offend  the  fastidious  ear.  We 
have  been  anxious  to  preserve  the  serious  tone  and  spirit  of  the  pi- 
ous original.  But,  as  imperfection  is  the  fate  of  all  human  efforts, 
the  candid  reader  will  no  doubt  discover  many  inaccuracies.  Any 
friendly  suggestion,  therefore,  pointing  out  such  defects,  will  be  re- 
ceived with  gratitude,  and  enable  us  to  render  a  second  edition  more 
worthy  of  an  intelligent  public. 

May  our  labors  be  the  instrument,  in  the  hands  of  Providence,  for 
promoting  an  acquaintance  with  the  Book  of  Concord,  the  norm  of 
all  genuine  Lutherans  since  1580,  and  for  extending  the  doctrine;^ 
faught  by  the  illustrious  Reformer  I 

THE  PUBLISHERS. 

Newmarket,  Shenandoah,  Va., 
July  4th,  1851. 


RE:;,  h^ 
TESQI : 

Mm 

CONTENTS. 


HisTOEiCAL  Introduction,  -  -  - 

Mandate  of  Christian  II.,     -         -  -  -  - 

Preface  to  the  Book  of  Concord,  -  -  - 

THE  THREE  CHIEF  SYMBOLS,    - 

I.  The  Apostolical  Confession  or  Symbol, 
II.  The  Nicene  Confession  or  Symbol  of  Faith, 
III.  The  Athanasian  Confession,  .  .  _ 

THE  UNALTERED  AUGSBURG  CONFESSION 
Address  to  the  Emperor,  Charles  V.,     -  -  . 

Articles  of  Faith  and  Doctrine,  .  _  . 

Article  I.  Of  God,       -  -  20 

«       II.  Of  Original  Sin,  -  " 

"     III.  Of  the  Son  of  God,  -  21 
«     IV.  Of  Justification, 


page  IX 
1 


13 


14 

17 
<c 
20 


v.  Of  the  Ministry,     - 
«      VI.  Of  New  Obedience, 
«    VII.  Of  the  Church, 
"  VIII.  What  the  Church  is, 
"     IX.  Of  Baptism, 
"       X.  Of  the  Lord's  Supper, 
«      XI.  Of  Confession, 
"    XII.  Of  Repentance, 
"  XIII.  Use  of  the  Sacraments, 


22 


23 


Article  XIV.  Of  Church  Government,  24 
"  XV.  Of  Church  Rites  and  Ordi- 
nances, -  -  -  24 
"  XVI.  Of  Political  and  Civil  Govern- 
ment, -  -  -  24 
"  XVII.  Of  Christ's  Return  to  Judg- 
ment, -  -  -  25 
"XVIII.  Of  Freewill,  -  -  « 
"  XIX.  Ofthe  Cause  of  Sin,  -  26 
«  XX.  Of  Faith  and  Good  Works,  « 
«  XXI.  Ofthe  Worship  of  Saints,  28 


Articles  concerning  which  there  is  dissension,  and  in  which  are  related 
the  abuses  which  have  been  corrected,        -  -  -  -      29 

Article  XXII.  Of  Both  Elements  in  the 


Article  XXVI.  Of  diversity  of  meats,  36 
"  XXVII.  Of  Monastic  Vows,  -  39 
"■  XXVIII.  Of  the  power  of  the  Bishops 


Sacrament,        -  -  30 

"XXIII.  Ofthe  marriage  of  priests,  " 
"  XXIV.  Of  the  Mass,  -  33  or  Cleii 

"  XXV.  Of  Confession,         -  35 

APOLOGY  TO  THE  AUGSBURG  CONFESSION 


44 


I.  Concerning  Original  Sin,  5ö 

II.  Of  Justification,  -  67 

III.  Oflove  and  fulfilment  of  the  law.    92 

IV.  Of  the  Church,    -  -         '  129 
V.  Of  Repentance,    -  -  1  1(1 

VI.  Of  Confession  and  Expiation.     165 

VII.  Of  the    Number  and    U.~e    of  the 

Sacraments,       -  -  1S2 

A'lII.     Of  Human    Ordinances    in    the 


Church,       ...    1S7 
IX.  Of  the  Invocation  of  Saints,     206 

X.  Of  Both  Elements  in  the   Lord's 

Supper,         -  -  -    216 

XI.  Of  the  Marriage  of  Priests 

XII.  Of  the  Mass, 

XIII.  Of  Monastic  Vows, 

XIV.  Of  Ecclesiastical  Power, 


219 
234 
25-", 
271 


ARTICLES  OF  SMALCALD,  -  -  -    277 

Pakt  1.  concermng  the  exalted  articles  of  the  Divine  Majesty,         -    281 

Pakt  II.  of  tuk  articles  v  hkh  concern  the  office  and  work  of  Jesus  Chkisi  , 

OR  ovR  redemption,      -----..     o^^ 

Article  I.  The  Chief  Article.  -  ■'I'^V     Article  111.  Of  Monasteries,         -    287 

II.  Of  tiie  Mass,         '-  252         "  IV.  Of  Popery,  -  -    2S7 


Vlll 


CONTENTS. 


I'aUT  III.  AKTICLES    lO   BE  TREATED  AMONG  THE   LEARNED, 


page  290 


Article  I.  Of  Sin,        -             -  290 

"       ir.  Of  the  Law,            -  291 

"     III.  Of  Repentance,       -  292 

"      IV.  Of  the  Gospel,         -  299 

"        V.  Of  Baptism,            -  " 

"      VI.    Of  the    Sacrament  of    the 


Altar, 

VII.  Of  the  Keys, 

VIII.  Of  Confession, 


300 


Article  IX.  Of  Excommunication,  302 
"  X.  Ofconsecration  and  vocation,  303 
"  XI.  Of  the  Marriage  of  Priests,  " 
"  XII.  Of  the  Church,  -  -    304 

"  XIII.  Of  Justification,  and  of  Good 

Works, 
"  XIV.  Of  Monastic  Vows, 
"  XV.   Of  Human  Ordinances, 

Appendix, 


-    304 


305 
307 


THE  SMALLER  CATECHISM, 


32.'. 


Preface  to  the  Smaller  Catechism,  326 

The  Ten  Commandments,        -  330 

The  Creed,       -             -             -  332 

The  Lord's  Prayer,      -             -  334 


Of  the  Sacrament  of  Holy  Baptism,  337 
Of  the  Confession  of  Sin^  -  -    338 

Of  the  Sacrament  of  the  Altar,      -    340 
Prayers,     -  -  -  -    341 

A  Table  of  Duties,  -  -    342 


THE  LARGER  CATECHISM, 


-    345 


Preface  to  the  Larger  Catechism,      340 
Part  I.  of  the  Ten  Coimmandments, 


Short  preface  of  doctor  M.  Luther,    350 

-  354 
The  sixth  commandment,  -  383 
The  seventh  commandment,  -  386 
The  eighth  commandment,  -  392 
The  ninth  and  tenth  commandments,  398 
Conclusion  of  the  ten  commandments,  401 

-  406 
Articles  II.  and   III.. 


The  first  commandment,  -  354 

The  second  commandment,  -  360 

The  third  commandment,  -  365 

The  fourth  commandment,  -  368 

The  fifth  commandment,  -  380 

Part  II.  of  the  Creed, 

Article  I.,        -             -  -  407 

Part  III.  OF  Prayer, 

The  Lord's  Prayer,      -  -  417 

The  first  petition,        -  -  422 

The  second  petition,    -  -  423 

The  third  petition,       -  -  425 

Part  IV.  of  Baptism,  -  -  * 

Of  Infant  Baptis-m,  - 

Part  V.  of  the  Sacramükt  of  the  Altar, 

A  BRIEF  ADMOiNITION  TO    CONFESSION, 

FORM  OF  CONCORD,  PART  I 

I.  Of  Original  Sin,  -  466      VIII. 
II.  Of  Freewill,       -             -  470         IX. 

III.  Of  Justification  by  Faith,         473 

•    IV.  Of  Good  Works,   "  -  476 

V.  Of  the  Law  and  the  Gospel,    479 

Vt.  Of  the  third  use  of  the  Law,    481 

VII.  Of  the  holy  Supper  of  Christ,  483 

FORM  OF  CONCORD,  PART  II 

I.  Of  Original  Sin,  -  511 

II.  Of  Freewill,  -  -  522 
Til.  Of  Justification  by  Faith,  542 
IV.  Of  Good  Works,             -   '        554 

V.  Of  the  Law  and  the  (Jospel,    562 

VI.  Of  the  third  use  of  the  Law,  567 

VIT.   Of  the  holy  Supper  of  Christ,  572 

APPENDIX.— A  CATALOGUE  OF  TESTIMONIES,  - 


The  fourth  petition. 
The  fifth  petition. 
The  sixth  petition, 
The  seventh  petition, 


-EPITOME, 


400,411 

-  416 

-  427 

-  430 

-  432 

-  434 

-  435 

-  442 

-  447 

-  458 


X. 
XI. 


XII. 


-  465 
Of  the  Person  of  Christ,  -  488 
Of  Christ's  descent  into  hell,  493 
Of  Church  Usages,  -    494 

Of     God's    Foreknowledge    and 
Election,     -  -  -    496 

Of  several  factions  and  sects,  499 


—A  FULL  DECLARATION,     -    503 
VIII.  Of  the  Person  of  Christ,      -    597 
Of  Christ's  descent  into  hell,  616 
Of  Church  Usages,  -    617 

Of    God's     Foreknowledge    and 
Election,     -  -  -    623 

Of  several  factious  and  sects,  641 


IX. 
X. 
XI. 

xn. 


647 


ARTICLES  OF  VISITATION 

.\ifi.-|p  ].  Ol  the  Lord's  Supper, 
•'■  11.  Of  the  Person  of  Christ. 

Fals::  and  eküo.neocs  do 


-  685 

6S5     Article  III.  Of  Holy  Baptism,        -  686 

"          "  IV.  Of  God's  Foreknowledge,  '• 

ikim:  or  Tur.  Cal\imsts.             ...  (;S7 


HISTORICAL  INTRODUCTION 


PART  1. 

Of  Symbols  and  Symbolic  Writings  in  general; 

The   Term, — its  Origin, — the  object  of  Symbols, — their  necessity,  and  their  relation 
to  the  Holy  Scriptures, — their  Aznhority, — their  Binding  Force. 

We  find  the  appellation  «'Symbols,"  or  "Symbolic  Writings,"  very  anciently 
employed  in  the  Christian  church,  in  the  ordinary  sense  of  Confession  of  Faith. 
The  Apostolic  Confession  of  Faith  especially  was  so  denominated.  In  the  com- 
mencement of  his  "  Exposition  of  the  Apostolic  Symbols,"  Ruffinus  gives  the  fol- 
lovi^ing  illustrations :  "  Historians  relate  that  this  custom  prevailed  also  in  civil 
wars.  As  the  nature  of  their  arms,  the  sound  of  their  voice,  as  well  as  the  rules 
and  usages  of  warfare,  were  all  the  same,  to  guard  against  surprise,  every  prudent 
general  gave  to  his  soldiers  certain  symbols, — which  in  Latin  are  called  either  signa 
or  indicia, — SO  that,  if  any  one  approached,  of  whom  some  suspicion  was  enter- 
tained, on  being  questioned,  he  might  give  a  Symbol,  showing  whether  he  were  a 
friend  or  a  foe."  And  this  too  is  the  sense  of  the  term  in  the  Greek  language. 
For  avfißo%ov  is  derived  from  ov^xßa.'KXiiv  in  the  sense  of  measuring  or  comparing 
one  thing  with  another ;  and  then  to  utter  or  repeat  it  in  reference  to  something, 
it  becomes  a  sign  significant  according  to  original  agreement,  from  which  we  may 
infer  or  understand  something, — a  signal,  a  token ;  and  then  also  it  may  represent 
a  Formulary  in  the  mysteries,  a  pass-word  between  two  parties.  And  though  no 
direct  authority  can  be  referred  to,  showing  that  Christian  antiquity  applied  this 
term  according  to  that  general  signification,  yet  we  find  the  word  employed  among 
them  in  a  variety  of  senses ;  and  the  idea  which  we  now  connect  with  the  words 
*'  Symbols"  and  "  Symbolic  Writings,"  entirely  depends  upon  the  original  signifi- 
cation of  the  w"ord  avfißo'Kov^  as  well  as  upon  its  derivation.  Ruflinus  says  in 
another  place,  that  it  is  a  sign  by  which  to  know  who  preaches  Christ  truly  ac- 
cording to  apostolic  principles.  Ambrose  calls  it  the  signet  of  the  heart  and  the 
consecration  of  our  warfare;  and  P.  Chrysologus  adopts  the  latter  signification, 
where  he  says  :  "  We  are  taught  even  by  human  custom,  to  name  that  compact 
or  agreement,  which  contains  the  hopes  of  approaching  or  future  gain,  a  Symbol ;" 
but  Maximus  Taurinensis  prefers  the  former  sense, — that  a  Symbol  is  a  token  or 
sign  by  which  we  discriminate  between  the  faithful  and  the  treacherous.  (1) 

Augustine  (2)  gives  us  this  explanation  :  "  A  Symbol  is  a  brief  but  comprehen- 
sive rule  of  faith, — brief  in  the  number  of  words,  but  comprehensive  in  the  weight 
of  sentiments."  Among  the  moderns.  Pel.  King  (3)  has  referred  to  the  Pagan 
mysteries  for  an  explanation  of  this  term ;  for  to  these  mysteries  only  those  were 
admitted  who  possessed  a  determinate  sign  by  which  they  were  recognized ;  and 
after  assigning  this  illustration,  he  says  :  "  I  supposed  it  preferable  to  derive  the 

(1)  See  Bingham  Origines  IV.  page  62  =q; 

(2)  Serm.  tom.  V.  p.  491. 

(3)  History  of  Apostolic  Symbolf . 

H 


X  HISTORICAL 

signification  of  this  word  from  the  Pagan  rites,  in  which  certain  tokens  or  signs 
were  committed  to  tliose  who  were  admitted  to  the  more  secret  ceremonies,  which 
were  unintelligible  to  the  greater  part  of  the  superstitious  populace ;  and  these 
signs  they  called  Symbols,  which  they  mutually  recognized,  and  which  being  ex- 
hibited, they  were  admitted  without  scruple  to  the  recesses  and  the  secret  rites  of 
that  god,  whose  Symbols  they  had  received."  Ruffinus,  however,  claims  for  the 
word  a  still  wider  application,  and  he  says,  (from  the  love  of  the  saying  that  the 
Apostolic  Symbol  was  composed  entirely  by  the  cofitributions  of  the  Apostles,) 
that  Symbol  is  a  Greek  word,  and  may  signify  a  collection  or  composition,  that  is 
the  result  of  many  efforts.  We  shall  only  add  here,  that  this  explanation  depends 
entirely  upon  a  gramm.atical  confusion  between  the  Avords  nvußoXuv  and  OD^;3oXf . 
The  term  Symbolns  has  been  employed  also  by  Plautus,  in  the  sense  of  an  image 
impressed'in  wax;  audit  occurs  also  in  this  form,  in  the  first  book  (1)  of  the  Ce- 
lestial and  the  Happy,  written  against  Elipandus,  concerning  the  Apostolic  Sym- 
bol, where  the  Symbol  of  Constantinople  is  characterized  falsely  as  the  Symlolus 
of  Ephesian  faith. 

The  time  when  the  word  Symbol  came  into  general  use,  in  the  sense  of  Confes- 
sion of  Faith,  and  especially  of  Apostolic  faith,  John  Benedict  Carpzay  (2)  will 
not  place  earlier  than  the  council  of  Nice ;  and  indeed,  before  that  time,  we  find 
the  word  very  seldom  employed  by  the  Fathers  of  the  church,  while  in  the  course 
of  another  century,  the  appellation.  Canon,  riileo{\\v&  church,  of  faith,  of  truth, — 
the  gospel  of  the  holy  apostolic  faith, — the  exposition  or  definition  of  faith, — the 
science,  the  treatise,  the  inscription, — a  brief  repetition  of  the  chief  princ'ples  cf 
faith, — the  treasure  of  Life, — the  ecclesiastical  confession, — the  tower  of  faith, 
were  quite  usual;  and  here  it  must  be  very  carefull)^  observed,  that  this  appella- 
tion applies  no  less  to  the  explanation  of  the  Confession  of  Faith, — that  body  of  in- 
struction which  it  became  the  duty  of  catechumen  to  inculcate.  On  the  contrary» 
John  Vossius  (3)  discovers  proof  of  an  earlier  use  of  the  word,  as  Ruffinus  em- 
ploys ii  in  the  title  of  his  work, — the  Exposition  of  the  Apostolic  Symbols, — se- 
lected and  derived  from  his  predecessors  :  "  They  desire  to  call  this  a  Symbol  for 
many  and  very  adequate  reasons.''  It  is  known  besides,  that  this  term  was  cm- 
ployed  by  Cyprian,  (4)  about  the  middle  of  the  third  century,  and  from  that  time 
was  always  applied  as  an  expression  for  the  confession  of  faith  by  the  church,  gen- 
erally at  first  and  at  last  exclusively. 

This  term  was  introduced  into  the  evangelical  church  by  doctor  Luther  in  his 
writings  :  "The  three  SymhoU,  or  Confession  of  the  faith  in  Christ,  unanimou.sly 
employed  in  the  church."  We  likewise  find  it  used  by  3T°lanchthon  in  his  "  Sys- 
tem of  Doctrine  ;"  even  earlier  indeed  in  that  treatise  dedicated  to  the  Doctors  of 
Divinity  by  the  new  statutes  of  the  university  of  Wittemburg.  The  preface  to 
his  Corpus  Jidinm,  characterizes  the  Augsburg  Confession  by  this  name.  "  Ths 
articles  of  which  Confession  serve  at  this  time  as  a  correct,  beautiful,  pure,  and 
invincible  Symbol  of  the  reformed  churches."'  And  the  preface  to  the  Book  of 
Concord  not  only  denominates  the  same  writings  as  "  the  old,  acknowledged  Sym- 
bols," as  well  as  "  the  Symbols  of  Faith,"  but  the  Form  of  Concord,  in  the  Epito- 
me, page  465,  and  the  Declaration,  page  50-t,  distinguishes  it  by  a  similar  ex- 
pression ;  and  we  learn  here  especially,  page  505,  what  idea  the  evangelical  church 
connected  with  that  term.     For  it  is  here  expressed  with  distinctness,  that  these 


(1)  Bibl.  Patrum,  London,  tom.  XIIL  p.  363. 

(2)  Isagoge  &c.  p.  2. 

(3)  Dissertation  concerning  the  Three  Symbols,  320,  p.  507. 

(4)  Ep.  76  ad  magnum. 


INTRODUCTION.  XI 

Symbols  are  no  private  writings,  but  that  they  are  books,  approved  and  received, 
which,  ill  the  name  of  the  church,  serve  to  explain  her  doctrine  and  religion;  just 
as  in  pag-3  507,  after  an  enumeration  of  the  chief  subjects  of  the  Book  of  Concord, — 
the  Augsburg  Confession,  the  Apology,  the  Articles  of  Smalcald,  and  the  two  Cate- 
chisms of  Luther, — they  are  denominated  "public  and  approved  writings  which, 
together  with  the  old,  acknowledged  Symbols,  contribute  to  their  enlargement  and 
extension."  Now  here  the  general  custom  is  manifest, — the  Confession  of  Faith 
is  distinguished  by  the  term  Symbol,  a  shorter  expression  than  "  Form  of  Confes- 
sion," with  the  expression  Symbolic  Writings  or  Book,  rather  than  a  full  explana- 
tion, establishment,  and  decision  of  the  system  of  doctrine  in  the  church. 

2.  Symbols  have  arisen  simultaneously  with  the  church.  The  Lord,  indeed,  has 
not  established  his  church  upon  Symbols,  but  upon  his  own  Word.  But  the  church 
•leans  her  confessions  upon  these,  as  evidences  how  she  understands  and  explains 
the  Divine  word.  From  the  iniquity  of  man  it  could  not  fail,  that  contradictory 
opinions  should  arise,  and  proceed  from  external  controversy  to  internal  disqui- 
etude, because  the  church,  in  her  temporal  condition,  had  false  Christians  and  hy- 
pocrites in  her  midst ;  she  was  soon  obliged,  therefore,  to  establish  Symbols  for  the 
purpose  of  giving  evidence  of  her  faith,  of  refuting  false  accusations,  and  of  re- 
jecting psrnicious  errors,  and  in  accommodation  to  the  progress  of  time,  to  insti- 
tute new  Symbols,  without  rejjcting  the  old,  not  for  the  purpose  of  establishing 
new  doctrines,  but  for  the  purpose  of  ackno\vledging  anew  the  old  Symbols,  those 
truths  derived  from  the  Fathers,  and  of  providing  them  with  new  defences  against 
rising  errors.  This  origin  of  the  Symbols  of  the  church  will  fully  manifest  itself 
from  what  follows.  A  simple  form  of  baptism  extended  at  the  same  time  with  the 
church  in  the  Apostolic  Symbol  to  a  confession  of  baptism;  from^his,  by  no  less  a 
Et'p,  to  a  form  more  comprehensive, — the  Nicene,  and  then,  as  the  necessities  of  the 
times  increased  the  articles  of  belief,  to  the  Athanasian,  more  fully  defined  and 
more  securely  fortified.  From  that  time  the  church  found  no  external  occasion 
for  a  new  vindication  of  her  faith,  a  circumstance  which  contributed,  however, 
et'll  more  to  the  diminution  of  her  internal,  harmony.  But  when  she  wished  to 
purify  herself  again  ef  these  evils,  she  discovered  that  human  innovations  in  the 
cliurch  were  the  real  sources  of  her  difficulties  (1) ;  and  recovering  herself  from 
these,  she  began  to  purily  and  re-establish  herself.  She  saw  that  it  was  her  first  and 
most  important  duty  to  acknowledge  her  faith  and  her  doctrine  publicly;  where 
ihs  principles  of  belief  were  to  be  ampli'fied  according  to  the  demands  of  the  time 
to  extend  more  widely  her  principles  of  faith,  which  in  every  instance  referred  to 
the  first  Symbols,  from  which  as  they  were  taken,  they  entirely  depended  upon  them  • 
but  part  of  the  structure  was  referred  for  its  aathority  to  the  word  of  God.  Thus 
every  S)"mbol  took  the  impressions  of  the  time,  and  of  the  historic  circumstances 
cut  of  which  it  grew,  and  each  affords  not  only  a  general,  but  even  a  specific  ac- 
count of  the  reasons  for  its  establishment. 

3.  But  in  the  next  place,  let  us  determine  the  Design  also  of  S)'-mbols  and  Sym- 
bolic Writings.  According  to  1  Pet.  3, 15,  every  member  of  the  church  of  mature 
age,  whatever  may  be  his  condition,  is  bound  to  testify  his  faith,  and  to  answer 
every  man ;  so  that  this  command  of  the  Apostle  may  advance  the  church,  as  a 
•community  of  the  faithful,  to  a  still  higher  sphere.  And  indeed  every  Christian 
has  to  fulfil  this  duly  externally  as  well  as  internally.  Externally  the  power  of 
the  Holy  Ghost  through  the  confessions  of  the  church,  chastizes  the  unbelief  and 
the  errors  of  the-world;  but  internally  the  members  of  the  church  are  instructed, 
secured,  and  advanced.  This  is  rendered  evident,  by  the  Form  of  Concord  it- 
Felf,  page  510,  claiming  a  double  design  for  chufch  Symbols,  "That  they  not  only 

(i)  Augtburg  Confession,  Art.  26,  &c. 


XU  HISTORICAL 

promote  a  pure  and  salutary  doctrine,  but  subject  all  who  teach  a  different  doctrine, 
to  their  due  chastisement;"  and  afterwards  again  this  double  design  in  a  single 
Symbol  is  referred  to,  page  465  and  page  504.  But  one  of  these  designs  without 
the  other  cannot  appear  in  every  instance ;  the  purity  of  Faith  cannot  be  proved 
and  secured,  without  at  the  same  time  referring  to  erroneous  opinions,  by  which 
the  human  mind  is  always  misled,  if  a  man  believe  that  he  possesses  in  his  own 
bosom  the  light  and  the  fountain  of  confession,  or  attempt  to  explain  the  word  of 
God  according  to  his  own  conceptions.  For,  indeed,  the  Symbols  would  accom- 
plish their  principal  design,  "  The  proof  and  the  explanation  of  faith," — page  466  of 
the  Book  of  Concord,  page  647  of  the  Catalogue  of  Testimonies, — if  they  would 
serve  none  the  less  thereby  for  the  preservation  of  faith,  and  transmit  it  pure  and 
unadulterated  down  to  posterity.  (Augs.  Conf.  page  29  :  "  This  is  about  the  sub- 
stance of  the  doctrine,'  &c.)  But  purity  of  faith  without  doctrine  cannot  subsist ;  the 
church  then  must  naturally  reject  all  science  from  her  Symbols,  and  make  it  her 
first  important  duty,  to  continue  true  and  upright  in  her  doctrine.  The  primary 
duty  of  self-preservation  requires  this.  For  if  a  society  consist  of  individuals,  who, 
betrayed  by  an  unwarrantable  fondness  for  human  learning,  and  resting  their  whole 
authority  upon  the  exercise  of  it,  would  permit  themselves  to  study,  in  compliance 
with  popular  opinion,  the  learned  disputations  also  prevailing  in  the  church,  that 
society  would  be  yielding  its  whole  might,  in  laboring  for  its  own  destruction.  A 
necessary  solicitude  for  the  salvation  of  her  adherents  must  therefore  preserve  the 
church  from  this.  She  must,  however,  be  convinced,  that  she  may  preserve  the 
pure  doctrines  of  the  word  of  God,  by  her  acknowledged  and  established  Symbols. 
Without  this  conviction  she  cannot  maintain  them  a  moment.  But  by  virtue  of 
this  conviction,  she  need  not  suffer  any  thing  publicly  to  be  studied  in  her  midst, 
injurious  to  her  religious  tenets,  rendering  them  dubious,  and  attacking  and  sub- 
verting the  very  foundation  of  her  faith,  when  she  will  see  the  salvation  of  her 
members  endangered.     This,  however,  we  shall  more  fully  expose  hereafter. 

4.  From  their  Design,  naturally  result  the  Necessity  of  Symbols  and  symbolic 
writings  drawn  up  in  form,  and  their  relation  to  the  holy  Scriptures.  The  church 
has  sufficiently  justified  herself  in  this,  in  the  preface  to  the  Book  of  Concord, 
where  she  not  only  testifies,  page  8,  "  that  it  was  never  her  design,  by  this  for- 
mula of  reconciliation,  to  molest  and  endanger  the  pious,  who  are  already  suffering 
tyranny  and  persecution,"  but  she  also  declares,  page  9  :  "  For  it  seemed  most  in- 
dispensably necessary,  that  a  pious  exposition  and  arrangement  of  all  those  contro- 
verted points,  deduced  from  the  word  of  God,  should  appear  in  the  midst  of  so  many 
rising  errors  in  our  times  as  well  as  so  many  offences,  contentions  and  eternal  broils, 
in  order  that  according  to  its  principles,  the  pure  doctrine  might  be  distinguished 
and  separated  from  the  false. 

"  This  design  will  moreover  effect  this  result,  that  turbulent  and  contentious  men 
will  not  be  free  in  proportion  to  their  inclination,  to  excite  controversies  insepara- 
ble from  offence,  nor,  as  they  do  not  suffer  themselves  to  be  attached  to  any  for- 
mula of  purer  doctrine,  to  propose  and  propagate  enormous  errors. 

"  For  from  these  opinions  it  will  at  last  follow,  that  the  purer  doctrine  will  be 
obscured  and  lost,  and  nothing  be  transmitted  to  posterity  but  opinions  and  academ- 
ical restrictions. 

"  To  this  may  be  added  what  we  know  to  be  due  from  us  in  this  way  to  our  sub- 
jects, in  consequence  of  the  duty  which  God  has  enjoined  upon  us,  that  we  care- 
fully regard  what  may  relate  to  purposes  of  this  life  and  ofthat  which  is  to  come, 
and  labor  to  provide  with  great  zeal,  as  far  indeed  as  it  can  be  done,  what  may  con- 
tribute to  the  extension  of  the  name  and  glory  of  God,  to  the  propagation  of  his 
word,  from  which  alone  salvation  may  be  expected,  to  the  peace  and  tranquillity 


INTRODUCTION.  Xlll 

of  churches  and  schools,  and  to  the  general  composure  and  consolation  of  agitated 
minds." 

The  necessity  of  Symbols  is  not  so  much  absolute  and  unconditional,  as  it  is  sub- 
ject to  conditional  circumstances.  The  revealed  word  of  God  alone  is  absolutely 
necessary  for  the  preservation  of  the  church,  and  for  the  salvation  of  souls.  This 
is  the  only  rule  and  principle  (Book  of  Concord,  page  465)  according  to  which  all 
knowledge  and  all  doctrine  at  the  same  time  must  be  regulated  and  decided.  All 
other  writings,  whether  ancient  or  modern,  whatever  be  their  reputation,  must  not 
be  compared  at  all  to  the  holy  Scriptures,  but  they  must  all  yield  at  once 
to  the  word  of  God,  and  never  be  received  in  any  other  light  than  as  evi- 
dences. (Book  of  Concord,  page  406.)  And  who  may  say  that  no  condition  of  the 
church  can  be  thought  of,  in  which  it  may  enjoy  a  happy  perpetuity,  not  indeed 
without  evidences  and  confessions,  but  without  symbolic  writings  in  the  sense  in 
which  we  use  the  term  ?  But  one  circumstance  renders  it  indispensable  that  Sym- 
bols be  provided,  not  for  the  internal,  but  for  the  external  prosperity  of  the  church, 
not  for  her  existence,  but  for  her  position  in  reference  to  time.  They  are  always 
necessary,  and  their  preservation  is  enjoined  upon  us  by  the  fact,  that  the  church 
can  never  remain  unassailed  in  the  possession  of  divine  truth  (1  Cor.  11,  18;  Gal. 
1,  6;  1  Tim.  4,  1),  but  she  must  be  continually  on  her  guard,  that  no  erroneous 
doctrine  under  the  guise  of  truth  be  introduced.  For  the  teachers  of  error  refer 
also  to  the  Scripture,  and  seek  their  arguments  out  of  it,  in  order  to  justify  their 
opinions ;  and  hence  it  becomes  necessary  for  the  church  to  prove  the  system  of 
pure  doctrine  from  the  Scripture,  to  expose  that  which  is  no  system  indeed,  and 
will  never  produce  any,  sustaining  herself  lirm  and  upright  in  the  public  confession 
of  her  faith.  This  she  must  do,  in  order  to  exhibit  the  conformity  of  her  peculiar 
doctrines  with  the  Scriptures,  to  direct  hei  members  to  a  correct  interpretation  of 
the  word  of  God,  and  to  provide  them  a  shelter  against  erroneous  opinions. 

But  we  must  think  of  another  argument  which  loudly  pleads  the  necessity  of 
Symbols.  This  argument  must  naturally  have  relation  to  the  minister  of 
the  church.  Whoever  feels  a  holy  solicitude  to  discharge  the  indispensa- 
ble duties  of  his  ministry,  must  surely  experience  a  secret  joy  on  reflecting,  that 
the  church  has  committed  to  him,  the  normal  rules  of  instruction,  according 
to  which  he  can  regulate  the  performance  of  his  duties.  He  is  bound  in  all  respects, 
and  in  preference  to  every  thing  else,  to  observe  the  precepts  of  the  word  of  God, 
as  to  what  he  should  preach.  He  must  not  be  so  presumptuous  as  to  suppose  that 
his  own  character  will  be  ample  authority,  and,  therefore,  that  lie  is  under  no  ne- 
cessity of  becoming  versed  in  the  Scriptures.  For,  on  the  one  hand,  he  must  al- 
ways be  conscious  of  his  own  fallibility,  and  consequently,  that  he  has  great  reason 
to  distrust  his  own  penetration ;  while  on  the  other  hand,  he  must  know,  that  he 
labors  in  the  service  of  the  church,  through  which  the  Lord  has  given  him  a  charge, 
"  to  enlarge  the  household  of  God" — that  he  is  not  a  lord  over  the  faith  of  his  fol- 
lowers, but  "  a  fellow-laborer  and  a  servant."  Consequently  he  can  then  only 
discharge  the  functions  of  his  office  with  inward  joy,  when  he  possesses  a  commis- 
sion from  the  church,  together  with  her  determinate  and  acknowledged  system  of 
doctrines,  from  which  he  can  be  assured,  that  his  own  peculiar  views  of  the  doc- 
trines of  the  holy  Scripture,  will  be  found  to  coincide  with  the  Confession  of  the 
church.  Hence  it  will  always  follow,  that  he  will  find  himself  in  the  right  then 
only,  when  he  can  assume,  in  his  discourses,  with  good  reason,  the  authority  of  the 
church,  instead  of  the  dubious  sanction  of  his  office.  For  just  as  we  can  render 
the  Symbols  of  the  church  efficient,  only  because  their  doctrines  conform  with 
those  in  the  word  of  God,  so  the  minister  can  succeed  in  the  exercise  of  his  office, 
only  so  long  and  so  far  as  the  congregation  put  confidence  in  him,  because  they  per- 
ceive that  he  himself  relies  on  the  Confession  of  the  church,  just  as  his  church,  on 


XIV  HISTORtCAL 

th3  oth?r  hand,  needs  hi'.n  in  return  as  a  shield  against  every  unreasonable  d^mand, 
to  pr333rv3  h?r  puiity  of  doctrine  amidst  the  fluctuations  of  opinion,  which  have 
found  some  conformity  with  his  doctrines. 

5.  Aft?r  this  it  still  remains  for  us  to  determine  how  we  are  to  estimate  the  Au- 
thority of  church  Symbols.  There  is  an  intimate  relation  between  their  authority 
and  their  necessity.  We  might  well  permit  this  to  speak  for  itself,  while  we,  how- 
ever, may  refjr  to  the  discussion  in  section  4,  in  reference  to  their  relation  to  the 
holy  Scriptures,  merely  adding  the  following  remark.  At  page  504,  the  Augsburg 
Confession  is  called  "  A  pure  Christian  Symbol,"  by  which,  we  may  be  enabled  to 
distinguish  th^  upright  Christian  of  the  present  day,  according  to  the  word  of  God  ; 
and  atpage  507,  "  A  compl"'te,  enduring  Symhdl."  G^-neral  public  writings,  which 
always  have  been  h^M  in  the  churches  and  schools  as  th°  sum  and  substance  of  all 
doctrine — -'in  mode  and  in  manner" — as  doctor  Luther  him«<='lf  has  complet°d  a 
n^cssary  and  Christian  reformation,  and  has  expressly  pointed  out  this  distinct'on, 
that  the  word  of  God  alone  should  ever  remain,  the  only  guide  and  rule  in  all  doc- 
trin'',  to  which  no  human  writings  should  be  regarded  as  equal,  and  should  beheld 
in  subservi°ncy  to  it. 

This  authority  whicli  Symbols  of  the  church  assume  for  themselves,  results  from 
no  unconditional  excUenc'^,  but  depends  entirel;,'- on  conditional  circumstances. 
It  rests  upon  th°  authority  of  the  word  of  God,  and  upon  their  conformity  with  the 
Scriptures.  It  by  no  m'^ans  pretends  to  elevate  itself  above  the  holy  Scriptures, 
or  to  remove  thf>m  from  th^ir  supreme  control ;  but  in  all  simplicity  it  arranges 
itself  under  the  Scriptures,  looks  up  to  them  for  every  supply,  as  the  glass  does  to 
th"  fountain  from  which  it  is  filled.  Indep°ndent  of,  or  in  opposition  to,  the  word 
of  Ged,  it  is  nothing.  But  this  only  th°  church  desires,  that  the  conformity  of  her 
Symbol?  of  doctrine  with  the  purity  of  Scripture,  b'»  acknowledged  by  those,  who 
wish  to  b^  connect'ed  with  her,  and  to  share  th°  advantae:°s  of  her  society. 

Not  that  she  would  by  the  force  of  Symbols,  impair  the  freedom  of  faith  and  con- 
science among  her  memb':>rs,  but  she  wishes  to  guard  that  freedom  in  the  proper 
manner.  For  she  forces  no  one  to  subscribe  to  her  doctrines,  against  his  own  in- 
ternal convictions,  and  she  can  nevr  have  a  considerate  adherent,  who  is  unable 
to  make  h°r  Confession  his  own.  With  this  view, however,  the  church  cannot  con- 
struct h^r  Symbols  on  so  broad  a  basis,  that  in  consequenc'='  of  the  d'=>finitions  of  her 
belief  b-'ing  as  little  confined  by  lim'ts  as  possible,  there  misrht  be  full  room  and  play- 
ground for  every  one;  but  she  must  speak  out  with  precision,  what  she  b-'lieves, 
and  Avhat  she  does  not  believe ;  what  doctrine  she  adopts  as  founded  upon  the  word 
of  God,  and  what  doctrine  she  rei°cts,  from  the  same  airthority.  Were  she  to  act 
otherwise,  she  would  make  h°r^elf  the  rendezvous  of  all  heretics,  and  be  guilty  of 
her  OAvn  destruction,  (Book  of  Concord,  page  510.) 

But  a  very  important  question  is  this:  Are  the  doctrines  of  the  Scripture  con- 
tain'^d  in  the  Symbols;  is  the  Confession  itself  the  true  expression  of  divine,  re- 
vealed Truth,  or  not?  With  this  question  they  must  stand  or  fall;  and  just  as  she 
herself  desires  an  acknowledgment  of  her  conformity  with  the  Scriptures,  so  she 
must  likewise  give  satisfaction  to  her  opponents,  setting  aside  all  frivolous  phrases 
about  systems  of  Symbols,  changes  of  Symbols,  compunction  of  conscience,  spirit- 
ual fetters,  paper  popery,  &c.,  and  requiring  only  a  proof  of  their  contradictions. 
"  Our  Symbols  have  been  drawn  from  the  venerable  Apostolic  Symbols,  with  care 
and  precision, — especially  the  Epitome,  the  invaluable  Form  of  Concord, — drawn 
indeed  from  the  Scriptures  themselves,  founded  as  to  their  fundamental  principles 
in  immutable  truth,  and  shall  a  mere  error  in  opinion,  then,  be  referred  to  and  pointed 
out  ?"  We  have  examined  with  all  possible  diligence  for  something  of  this  kind, 
but  we  ha\e  found  nothing,  and  we  are  em.boldened  to  challenge  anj'  opponent,  who 
charges  our  Symbols  with  being  independ'^nt  authorities  of  faith,  wishing  to  exalt 


INTRODUCTION.  XV 

themselves  even  above  the  holy  Scriptures,  to  furnish  only  a  single  reference  in  proof 
of  his  charge.  We  assume  for  our  Symbols  no  claim  of  divine  inspiration, — as  they  do 
not  term  themselves  "  divine  writings," — we  claim  no  divine  authority,  but  merely 
an  ecclesiastical  authority,  and  we  give  them  no  preference  above  other  Christian 
writings,  except  as  expressing  the  authority  of  the  church.  We  vaunt  ourselves 
not  in  the  vain  boast  that  there  may  riot  be  found  here  and  there  some  historical, 
literary,  or  other  error  in  the  formalities  of  expression,  but  this  can  never  prove  in- 
jurious to  their  authority,  for  that  authority  depends  not  upon  these  secondary,  but 
upon  far  more  important,  considerations,  and  more  especially  upon  those  considera- 
tions which  relate  to  a  soul-saving  faith; — "  Our  Symbolical  Books  are  chargeable 
with  no  essential  errors,  and  they  continually  agree  with  the  doctrines  of  the  holy 
Scriptures." 

A  further  objection  has  been  urged  against  the  authority  of  church  Symbols,  that 
the  free  exercise  of  opinion,  and  consequently  the  church  itself,  or  the  efficiency  of 
the  Holy  Ghost  in  the  church,  is  limited  by  them,  as  by  an  infallible  rule  of  doctrine. 
But  who  can  be  so  ignorant  as  to  moan,  that  the  operative  power  of  the  Holy  Ghost 
can  bs  diminished  or  impaired  by  the  feeble  institutions  of  men?  For  it  belongs 
to  the  Lord  only  to  reveal  a  new  path  to  salvation,  and  to  erect  his  church  on  a  foun- 
dation diffjjent  from  that  upon  which  it  has  hitherto  been  standing ;  and  who  would 
then  dare  to  warn  him,  and  say,  "  So  fat  shalt  thou  go  and  no  farther  ?"  But  now, 
we  are  well  assured  that  the  foundation  upon  whi/?h  the  church  stands,  is  impreg- 
nable and  eternal ;  that  wo  are  living  in  the  latter  times,  when  we  are  not  to  expect 
anew  revelation.  (Eph.  2,  20;  1  Cor.  3,  10;  Gal.  1,  8;  :tuke  16,  29  ;  John  14,  6.) 
Indeed  those  who  pronounce  the  authority  of  Symbols  an  obstacle  to  a  free  devel- 
opament  of  doctrine,  exp?ct  another  revelation,  not  from  the  Spirit  of  God,  but  from 
their  own  spirit ;  for  this  the}^  demand  the  liberty  to  frame  a  religion  which  may 
adapt  itself  to  all  the  temporary  fluctuations  of  their  natural  convictions.  Not  only 
the  Symbols  do  they  treat  in  this  manner ;  still  more  do  they  act  in  opposition  to 
the  word  of  God.  They  do  not  wish  to  expand  their  own  comprehension,  and  ex- 
plain the  divine  manifestation  of  doctrine,  but  to  set  up  a  new,  self-conceived  doc- 
trine in  its  stead ;  and  thus  it  would  come  to  pass,  that,  though  they  might  be  in  the 
right,  soon  there' would  no  more  be  found  one  undivided  system  of  faith,  but  as 
many  systems  as  there  are  individuals. 

But  in  this  way  the  church  itself  would  soon  cease  to  exist.  She  must  therefore 
secure  a  necessary  union  by  the  establishment  of  Symbols.  She  does  not  depend, 
however,  upon  these,  but  upon  the  eternal  power  alone  of  the  word  of  God.  Hence 
delivering  her  Confession  to  the  Diet  at  Augsburg,  "  An  evidence  of  her  faith  and 
of  her  doctrines,"  she  says,  "  And  if  any  one  should  be  found  who  has  an  objection 
to  them,  v.'e  are  ready  to  give  him  further  information,  with  reasons  from  holy 
Writ,"  page  511.  In  the  Form  of  Concord  she  confesses  again,  page  506  :  "  We 
embrace  also  that  original  and  unaltered  Confession;  and  we  do  this,  not  because 
it  was  ivritten  by  our  theologians,  but  because  it  is  drawn  from  the  word  of  God, 

as  the  Symbol  of  our  day;"  likewise  also,  in  the  preface,  page  3  : 

"  As  an  evidence  and  expression  of  the  faith  of  those  who  were  living  at  the  time, 
how  they  understood  and  explained  the  Scriptures,  and  how  they  refuted  the  doc- 
trines opposed  to  them."  And  Luther  himself  says  in  reference  to  the  Augsburg 
Confession  :  "  We  shall  hold  on  to  it,  until  the  Lord  shall  give  us  a  better  one." 
"Th3  church  then  does  wish  to  claim  for  her  Symbols  an  immutable  power;  she 
yields  whenever  any  one  shall  point  out  an  obvious  defect;  she  finds  it  merely  a 
temporary  expression  other  faith;  she  reserves  to  herself  expressly  the  privilege 
to  improve  them,  to  complete,  or  to  extend,  as  occasional  necessity  may  require. 
But  she  would  not  here  be  understood  as  speaking  in  reference  to  the  doctrines 
tliey  contain,  or  In  refr-renc;;  to  the  principles,  but  merely  of  the  form  and  phrase- 


XVI  HISTORICAL 

ology  under  which  those  doctrines  are  brought  before  the  public  eye.  But  she  doej.' 
not  encourage  the  opinion  that  a  time  will  or  may  come,  when  the  faith  which 
she  professes,  must  be  abandoned,  as  false,  or  as  insufficient  for  salvation. 
On  the  whole,  she  now  avows  her  resolution  to  hold  fast  this  faith,  and  therefore, 
through  divine  permission,  she  will  resolutely  maintain  the  divine  truth  once  ac- 
knowledged and  delivered  at  Augsburg,  1530. 

Every  step  of  progress  upon  the  foundation  of  this  faith,  every  thing  that  can 
contribute  to  a  better  explanation  and  defence  of  it,  to  a  clearer  manifestation  of 
its  truth,  to  a  more  effectual  opposition  to  the  errors  arrayed  against  it,  is  entitled 
to  all  gratitude  as  a  rich  acquisition,  as  an  evidence  of  the  lasting  operation  of  the 
Holy  Ghost  in  the  congregation  of  Christ ;  but  an  explanation  of  doctrine,  by  which 
the  doctrine  itself  would  be  changed  or  abolished,  the  church  utterly  denounces. 
To  an  enlargement  of  the  structure,  by  which  the  very  basis  of  truth  would  be  re- 
moved, even  indeed  undermined,  she  extends  not  her  hand.  Her  system  is  pre- 
pared ;  it  rests  upon  an  immovable  foundation ;  and  now  whoever  wishes  to  dwell 
with  her  in  this  building,  and  wishes  to  contribute  something  in  his  own  way,  to 
its  security,  its  utility,  or  its  beauty,  that  man  is  welcome. 

But  this  objection  also  will  be  made  against  the  lasting  effect  of  church  Symbols : 
Will  not  deplorable  divisions  among  Christians  be  as  it  were  perpetuated,  and  that 
union  so  earnestly  desired  of  the  separate  denominations,  especially  the  Lutheran 
and  Reformed  churches,  be  ultimately  prevented  ?  Wasserschieben  is  altogether 
right  in  the  assertion,  that  the  Symbolical  books  hitherto  existing,  are  totally  in- 
compatible with  any  such  union;  for  excommunications  and  condemnations  must 
necessarily  lose  their  signilicancy,  if  the  separate  divisions  unite  themselves  again ; 
and  when,  in  opposition  to  doctor  Ribbeck,  he  says  :  "  How  can  the  objector  main- 
tain, that  there  will  be  no  longer  a  Lutheran  or  a  Reformed  member,  and  still  hold 
fast  to  the  principles  of  both,  to  the  separate  Symbolical  books  of  both?  Have 
these  lost  their  peculiarity,  their  exclusive  character  distinguishing  them  from 
other  denominations,  presenting  doctrinal  distinctions  entirely  unessential  ?  Then 
indeed  there  can  be  no  obstacle  to  a  union  internal  and  durable."  We  confess 
that  any  one  bears  the  Christian  name  unmerited,  who  does  not  from  the  bottom 
of  his  heart  desire  this  durable  internal  union  of  the  separate  denominations ;  in- 
deed we  are  convinced,  from  John  10,  16,  that  the  Lord  in  due  time  will  bring 
about  this  desirable  union.  But  he  only  can  effect  it.  If  men  form  a  union;  if 
especially  the  civil  authorities  take  this  object  in  hand,  evil  results  must  necessa- 
rily follow,  as  we  may  readily  learn  by  examining  the  institutions  of  our  time ; 
that  such  a  union  as  does  not  satisfactorily  reconcile  existing  contradictions,  but 
only  covers  them  over,  will  really  be  no  union  at  all  in  spirit,  and  therefore  can 
possess  no  durability,  but  will  only  create  mischievous  schisms.  This  is  the  pri- 
mary evil  of  all  recent  attempts  at  union ; — that  men  will  repose,  with  religious 
indifference,  more  or  less,  on  the  strength  of  their  alliances,  without  which  the 
effort  would  never  come  to  a  conclusion ;  that  in  view  of  historic  truth,  from  which 
they  might  always  deriye  invaluable  benefits,  they  shut  their  eyes  and  say,  no  dif- 
ferences exist ;  they  anticipate  the  natural  course  of  things,  and  only  cause  com- 
motions ;  they  draw  the  church  out  of  the  path  pointed  out  by  the  Lord,  and  in- 
troduce her  into  one  constructed  by  men,  which  therefore  can  never  lead  her 
to  her  proper  destiny.  What  benefit  is  it  to  say,  "  there  is  no  contradiction  any 
longer,"  if  contradictions  still  exist  ?  to  say  "  they  are  subdued,"  when  they  are 
prevailing  all  around  ?  Let  us  observe  these  differences  closely,  and  learn  to  in- 
terpret their  meaning ;  let  us  pay  due  attention  to  history,  and  form  a  correct  esti- 
mate of  every  confession ;  for  by  union-making  no  advantage  can  be  gained,  but 
each  denomination  must  lose.  But  there  should  be  a  proper  reference  not  only  to 
the  incongrultif^'^  of  confessions,  but  their  correspondence  also.     Whoever  regards 


INTRODUCTION.  XVII 

both  sides  in  the  right  spirit  of  wisdom, — love  and  truth, — will  most  effectually 
contribute  to  hasten  and  promote  an  endless  union  in  spirit  and  in  truth. 

6.  The  Authority  of  church  Symbols  gives  ihem  also  their  Binding  Force,  especi- 
ally in  relation  to  those  who  perform  the  official  duties  of  the  church.  The  church 
must  indeed  make  their  conformity  with  her  ideas  of  doctrine  laid  down  in  her  Sym- 
bols a  condition,  under  which  alone  they  can  be  received  into  her  communion,  and 
so  she  must  naturally  desire  this  conformity  more  definitely  still  of  those  who  wish 
to  become  her  servants.  In  section  third  we  have  alluded  to  the  reasons  for  this 
desire.  We  here  enforce  this  necessity  by  the  additional  consideration  of  the  ob- 
ligation imposed  by  church  Symbols. 

We  maintain  that  the  church  will  generally  be  in  the  right,  if  she  requires 
her  ministers  to  acknowledge  the  authority  of  her  Symbols,  and  declare  themselves 
unequivocal  supporters  of  the  Symbols.  This  is  to  be  done  by  formal  oath,  by  the 
tinion  of  hands,  by  a  written  article,  or  by  verbal  stipulation ;  for  the  church  has 
full  power  to  prescribe  to  those,  who  wish  to  become  her  servants,  as  the  ministers 
of  truth,  in  express  terms  the  manner  they  have  to  act.  Now  the  form  of  expla- 
nation, indeed,  may  seem  irrelevant,  yet  this  is  not  the  case  with  the  sense,  for  it 
should  be  definitely  and  clearly  expressed,  upon  what  the  church  is  founded, — the 
acknowledgment  of  the  conformity  of  her  Symbols  with  the  Scriptures,  in  every 
thing  relating  to  opinion ;  and  this  expression,  lecause  also, — not  indeed  so  far  as 
they  wish  to  acknowledge  this  conformity,  but  heca^tse  they  wish  to  regulate  them- 
selves in  the  church  by  her  directions.  This  requisition  can  be  assented  to  only 
by  such  a  one  as  feels  internally  convinced  that  the  church  Symbols  are  adequate 
expressions  of  the  doctrines  of  the  Scripture,  that  they  have  grown  out  of  the  word 
of  God,  and  conform  in  all  essential  points  v\'ith  it.  If  these  convictions  exist,  the 
obligation  imposed  by  the  Symbols  is  neither  a  fetter  to  the  spirit,  nor  a  burden  to 
the  conscience;  if  they  do  not  exist,  ho  naturally  cannot  become  a  minister  of  the 
church,  not  in  consequence  of  the  obligation,  but  from  the  impossibility  of  admis- 
sion to  the  office.  For  the  church  has  not  only  the  right,  but  also  the  duty,  to  in- 
vestigate the  religious  convictions  of  eveiy  member,  who  wishes  to  become  her 
servant.  She  must,  so  far  as  it  is  possible,  probe  his  conscience,  as  to  determine 
whether  he  will  be  for  her,  or  against  her;  whether  he  will  gather  with  her,  or 
scatter  abroad.  It  is  indeed  more  than  natural,  to  desire  an  office  in  the  church 
and,  at  the  same  time,  freedom  and  privilege,  not  only  to  desire  a  different  doc- 
trine from  that  which  the  church  professes,  to  preach  under  its  authority  and  power, 
but  also  to  dare,  for  this  is  a  necessary  consequence,  to  war  against  the  doctrines 
of  the  church,  to  represent  them  as  false,  and  finally  to  pervert  them  entirely. 
Whoever  assumes  an  office,  be  it  in  the  state  or  in  the  church,  assumes  the  addi- 
tional obligation  of  discharging  the  necessary  duties  of  that  office,  together  with 
the  surrender  of  a  portion  of  his  personal  liberty.  He  acts  in  the  capacity  of  self- 
abasement.  Indeed  an  unlimited,  abstract  state  of  freedom  in  a  society  with  other 
men,  independent  of  any  social  obligation,  is  utterly  impossible. 

But  some  one  may  say,  that  the  obligation  imposed  by  Symbols  makes  hypo- 
crites, without  being  of  any  advantage  to  the  v/hole  ;  for  the  church  cannot  guard 
with  sufficient  vigilance  the  observance  of  these  imposed  obligations.  Just  as  men 
even  now  discover,  so  it  is  in  every  thing  to  be  feared ;  it  is  natural  to  man,  to  hold 
on  to  a  desirable  office,  to  yield  his  assent  to  something,  of  which  he  is  not  con- 
vinced, or  which  he  is  not  Vvdlling  to  maintain.  But  is  this  the  fault  of  the  church  ? 
"  The  church  must  not  judge  of  secrets."  She  cannot  see  into  the  heart  of  any 
man ;  sTie  must  believe  of  every  man,  so  long  as  his  opposition  remains  concealed, 
that  he  means  what  he  speaks.  The  state  imposes  an  obligation  upon  her  servants 
also,  to  discharge  their  functions,  not  according  to  their  own  opinions,  but  accord- 
ing to  her  positive  advancement.     If  they  do  not  do  this,  they  break  their  oath; 

c 


XVIU  HISTORICAL 

they  betray  the  state :  so  she  takes  back  this  violated  authority  again,  and  no  one 
is  surprised  at  it.  Should  the  church  only  allow  every  one  of  her  servants  the  lib- 
erty to  distort  and  to  expand  her  fundamental  doctrines  to  wider  limits,  and  still 
retain  the  unfaithful  incumbent  in  office  and  in  honor;  yes,  advance  him  further 
and  further,  only  to  turn  against  herself  the  weapon  which  she  had  given  him  for 
her  protection  and  defence?  And  all  this  affects  the  church  infinitely  more  than 
similar  conduct  does  the  state.  It  affects  the  salvation  other  members;  and  she 
has  to  render  an  account  in  future,  how  she  has  observed,  or  how  she  has  neglected 
this  duty. 

Another  enquiry  is  this, — How  shall  the  church  act  towards  desponding  natures, 
who  in  all  candor  of  disposition  have  been  drawn  into  doubts  ?  The  church,  with 
her  counsel,  takes  them  by  the  hand  ;  she  admonishes  them  to  search  for  the  truth, 
with  prayer  for  the  illumination  of  the  Holy  Spirit,  and  only  not  to  let  their  doubts 
have  an  influence  upon  their  official  labors.  Thus  she  regards  these  doubts  as  the 
natural  result  of  human  weakness  and  infirmity,  because  she  has  the  power  to 
overcome  them,  and  because  she  knows,  that  a  real  experience  of  doubt,  is  ever 
followed,  in  due  time,  by  additional  light  from  the  Lord,  from  which  every  doubt 
immediately  vanishes.  The  church  conducts  and  regulates  these  difficulties,  not 
by  the  arts  of  political  authority,  but  in  the  spirit  of  meekness ;  she  does  not  break, 
but  she  heals  ;  she  does  not  enforce  her  penalties  on  this  hand  and  on  that,  but  she 
soothes  and  conciliates;  and  she  dismisses  from  her  service  that  man  only,  who 
has  already  been  admonished  with  all  her  understanding  and  all  her  strength. 

But  says  one,  "  The  obligation  imposed  by  church  Symbols  should  be  at  least 
subordinate,  for  they  have  no  effect  in  preventing  a  single  deviation  or  transgres- 
sion." From  the  same  reasoning,  we  should  have  to  abrogate  all  laws  divine  and 
human,  they  too  being  transgressed  and  violated  every  day.  The  church 
does  exactly  what  her  duty  demands  ;  she  institutes  her  obligations  and  she  exer- 
cises her  vigilance,  over  him  who  acknowledges  that  he  needs  the  sanction  of  her 
obligations.  In  this  way  she  regulates  her  own  government,  she  exercises  a  su- 
pervision over  her  servants,  by  means  of  her  established  organs.  Beyond  this, 
whatever  remains  concealed,  she  subm.its  to  the  disposal  of  the  Lord,  for  her  in- 
terest is  indeed  no  other  than  His  own. 


INTRODUCTION.  XIX 

PART  II. 

Of  the  chief  subjects  in  the  Bool;  of  Concord. 

I.  The  three  ecumenical  or  catholic  Symbols. 

The  ecumenical  or  catholic  Symbols  form  the  basis  of  church  Symbols.  The 
church  has  placed  these  as  leading  articles  in  the  front  part  of  the  Book  of  Concor  d, 
and  of  her  peculiar  Symbolic  writings,  adding  her  own  to  these,  with  the  declara- 
tion that  her  Symbols  are  intended  to  introduce  no  new  doctrine,  but  they  should 
be  regarded  merely  as  a  growing  expansion  of  the  earliest  Confession  of  the  church, 
by  historic  explanations  of  the  diversified  relations  of  the  church. 

To  the  same  effect  Luther  asserts  in  his  writings,  that  the  three  Symbols  or  Con- 
fessions of  faith  in  Christ,  have  been  unanimously  used  in  the  church.  "  Al- 
though," he  continues,  "I  have  taught  and  written  a  great  deal  already  concern- 
ing faith,  what  it  is,  and  what  it  is  able  to  accomplish,  and  have  also  submitted 
my  confession  to  the  public,  what  I  believe  and  where  I  am  determined  to  stand, 
yet  I  have  in  addition  to  this  been  willing  to  see  the  three  Symbols,  as  we  usually 
term  them,  or  Confessions  brought  before  the  world  in  the  German  language, — 
Confessions  which  have,  up  to  the  present  time,  been  maintained,  read,  and  sung 
in  the  whole  church ;  and  at  the  same  time  I  here  testify  that  I  hold  with  the  true 
Christian  church,  which  has  as  yet  continued  to  maintain  these  Symbols  or  Con- 
fessions, and  not  with  the  false  Romish  church,  which  is  the  bitterest  enemy  to 
the  true  church,  and  which  has  introduced  many  idolatries  by  the  side  of  these 
beautiful  Confessions."  In  this  sense  also  they  are  named  in  the  Form  of  Con- 
cord, (Epitome,  page  465)  :  "  And  as,  immediately  after  the  time  of  the  Apostles, 
and  even  while  they  were  yet  living,  false  teachers  and  heretics  insinuated  them- 
selves, against  whom  Symbols,  that  is,  short,  plain  confessions,  were  drawn  up  in 
the  first  churches,  and  these  were  unanimously  held  as  the  universal  Christian  faith 
and  confession  of  the  orthodox  and  true  churches,  namely,  the  Apostolic  Symbol, 
the  Nicene  Symbol,  and  the  Athanasian  Symbol ;  we  acknowledge  these,  and 
hereby  reject  all  heresies  and  doctrines,  which,  contrary  to  these,  have  been  in- 
troduced into  the  church  of  God."  So  the  Declaration  likewise  refers  to  them, 
page  506,  characterizing  them  as  the  "  three  catholic  and  general  Symbols  of  high 
authority;"  and  in  reference  to  that  treatise  of  Luther's  called  "  The  three  chief 
Symbols  or  Confessions  of  Christian  faith,  unanimously  used  in  the  church,"  they 
were  introduced  into  the  Book  of  Concord. 

They  were  called  ecumenical  or  catholic  Symbols,  and  indeed  first  called  so, 
within  our  knowledge,  in  the  Lutheran  church,  because  they  originally  obtained 
and  enjoyed  the  most  general  acknowledgment  and  influence  in  the  church  above 
other  confessions,  and  have  been  regarded  always  as  the  truest  and  purest  expres- 
sion of  the  doctrines  of  the  church.  Hence  they  possessed  too  high  a  value  to  re- 
quire the  addition  of  particular  Symbols,  which  had  been  attached  to  them,  and 
then  were  rejected  ;  as  Hutter  (1)  says  in  reference  to  this  matter :  "  Those  Sym- 
bols, such  as  the  three  ecumenical  Symbols,  which  had  been  approved  by  the 
unanimous  consent  of  the  whole  catholic  church,  obtained  far  greater  authority 
than  those  which  were  received  by  the  judgment  and  approbation  of  some  particu- 
lar churches."  For  these  general  Confessions  had  for  their  object  the  secure  pre- 
servation of  the  unity  and  purity  of  the  church.  A  Sym.bol  of  concord,  on  the 
other  hand,  should  express  the  conformity  of  views  between  the  minister  and  his 
«everal  congregations  or  provincial  churches.  These  ecumenical  Sym.bols  will  be 
reviewed  in  the  following  order  : 


(1)  Comp'^nd.  loc.  1,  Qu.  15. 


XX  HISTORICAL 

A.  The  Apostolic  Symbol. 

B.  The  Nicene. 

C.  The  Athanasian. 

In  the  discussion  of  each  of  these  will  be  considered — 1.  Its  Appellation  and 
Origin.  2.  Its  Nature  and  Design.  3.  Its  Importance  in  the  regulation  of  the 
church ;  from  which  we  inay  learn  in  what  relation  they  stand  to  each  other,  and 
to  the  Confessional  writings  of  the  Lutheran  church. 


A. —  The  Apostolic  Symbol. 

1.  Its  Appellation  and  Origin. — The  Apostolic  Symbol,  by  its  very  name  refers 
back  to  the  times  of  the  Apostles.  For,  though  it  cannot  be  proved  that  it  was 
composed  and  published  by  the  Apostles,  still  it  reaches  back  to  the  earliest  times, 
and  stands  in  perfect  harmony  with  the  doctrines  of  the  Apostles,  (Acts  2,  42.) 

There  has  always  been  an  opinion,  that  as  we  have  to  thank  the  Apostles  for  the 
name,  so  we  ought  likewise  to  thank  them  for  the  origin  of  this  Symbol ;  and  in- 
deed it  has  been  asserted  that  the  Apostles  composed  it,  either  before  their  mis- 
sion among  the  Gentiles,  in  obedience  to  the  inspiration  of  the  Holy  Ghost,  or  about 
the  time  of  the  persecution  by  Herod, — that  this  inference  may  be  drawn  from  the 
Acts  of  the  Apostles,  12,  and  that  it  was  composed  not  only  as  a  bond  of  union,  but 
also  for  the  purpose  of  having  a  general  summary  of  doctrine  and  rule  of  faith.  Per- 
sons attached  to  this  opinion  would  find  a  reference  to  our  Symbol  in  several  places  of 
the  Apostolic  writings,  as  John  10  ;  Heb.  5,  12  ;  Rom.  12,  6  ;  2  Tim.  1,  14.  Indeed 
they  have  described  the  very  mode  and  manner,  in  which  the  Apostles  composed  it, 
and  the  share  which  each  of  them  had  in  the  work.  In  the  year  390,  Ruffinus  (1) 
says:  "All,  therefore,  convened,  and  being  filled  with  the  Holy  Ghost,  they  com- 
posed, for  themselves  as  we  say,  that  brief  formulary  of  future  ministry,  by  compar- 
ing together  what  each  believed,  and  resolved  to  commit  it  as  a  rule  to  believers." 
More  definitely  still  is  the  author  of  the  writing  described  in  the  "  Sermons  con- 
cerning the  times,"  which  were  composed  long  after  the  time  of  Augustine,  and 
inserted  in  the  Benedictine  edition  of  the  spurious  writings  of  Augustine  (2).  In 
the  introduction  he  says  :  "  That  which  is  called  a  Symbol  in  Greek,  in  Latin  is 
termed  a  collatio,  or  comparison  of  copies.  It  is  called  so,  because  the  faith  of 
the  catholic  law,  mutually  compared,  is  collected  in  a  brief  Symbol,  the  text  of 
which  we  now  declare  to  you,  through  the  grace  of  God.  Peter  said, — '  I  believe 
in  God  the  Father  Almighty;'  John  said, — 'The  Creator  of  heaven  and  earth;' 
James  said, — '  I  believe  also  in  Jesus  Christ,  his  only-begotten  Son,  our  Lord ;' 
Andrew  said, — '  Who  was  conceived  of  the  Holy  Ghost,  born  of  the  Virgin  Mary  ;' 
Philip  said, — '  Suffered  under  Pontius  Pilate,  was  crucified,  died,  and  was  buried  ;' 
Thomas  said, — '  Descended  into  hell ;  on  the  third  day  arose  from  the  dead ;'  Bar- 
tholomew said, — '  Ascended  to  heaven ;  sits  at  the  right  hand  of  God,  the  Father 
Almighty;'  Matthew  said, — '  From  whence  he  shaH  come  to  judge  the  living  and 
the  dead ;'  James,  the  son  of  Alpheus,  said, — '  I  believe  also  in  the  Holy  Spirit ; 
the  holy  catholic  church;'  Simon  Zelotes  said, — 'The  communion  of  saints  ; 
the  remission  of  sins ;'  Judas,  the  son  of  James,  said, — '  The  resurrection  of  the 
flesh  ;'  and  Matthias  completed  the  whole,  by  saying, — '  Eternal  life.  Amen.'  " 

John  Cassianus  (3),  Venantius  Fortunatus    (4),    Isadore  of  Spain    (T)),    Wil- 

(1)  Expositio  in  Symb.  Apostolor. 

(2)  Tom.  V.  opp.  Num.  241,  page  280. 

(3)  de  Incarn  Domini,  lib.  VI.  c.  3. 

(4)  Expositiones  breves  Symbol!  Apostolor, 
(.5)  de  divinis  s.  eccles.  ofticies  lib.  II. 


INTRODUCTION.  XXI 

liam  Cave  (1),  no  less  than  Hincmar  of  Rheims,  and  lastly  Vaschasius  Radbertus, 
unanimously  declare  the  Apostles  to  be  the  authors  of  this  Symbol. 

It  was  also  a  general  belief  in  the  Romish  church  that  the  Apostles  had  con- 
structed this  Symbol,  and  that  it  was  composed  by  them,  by  member  and  by  arti- 
cle. This  view  was  taken  of  it  originally  in  the  Lutheran  church ;  the  Centuriator 
of  Magdeburg  adopts  the  opinion ;  Selnecker,  David  Chytraus,  Christopher  Ireneus, 
DaiT.  Cramer,  all  acknowledge  themselves  inclined  to  the  same  view ;  and  they 
supposed,  even  after  the  impression,  of  w'hich  we  shall  speak  hereafter,  began  to 
prevail,  that  this  Symbol  did  not  immediately  proceed  from  the  Apostles,  that  they 
could  still  unite,  on  the  authority  of  its  origin,  the  various  divisions  of  the  Protes- 
tant church.  The  Armenian,  Christopher  Sand,  in  his  history  of  the  church, 
countenances  the  apostolic  origin  of  this  Symbol,  and  he  claims  for  it  a  precedence 
in  time  to  the  Nicene  Symbol. 

The  first  opposition  to  this  opinion  arose  in  the  Romish  church  itself;  Laurence 
Valla,  and  after  him  Erasmus,  who  in  the  preface  to  Matthew,  says:  "1  do  not 
know  that  it  has  been  composed  by  the  Apostles;"  and  he  manfully  maintains  his 
assertion  against  the  censures  of  the  university  of  Paris.  Dupin  follows  him,  but 
above  every  writer  of  the  Reformation,  Rivetus,  Thamier,  Boetius,  and  especially 
John  Gerh.  Vossius,  and  the  English  writers  Bingham,  John  Pearson,  Peter  King, 
and  others.  Among  the  theological  writers  of  the  Lutheran  church,  we  notice 
first  of  all  Luther  himself,  who  does  not  express  any  definite  opinion  either  for  or 
against  the  apostolic  origin  of  this  Symbol ;  but  in  his  sermon  on  the  Epistle,  at 
the  feast  of  Trinity  (2),  remarks  :  "  We  have  neither  made  nor  conceived  this 
Confession,  nor  did  the  ancient  Fathers ;  but  as  the  bee  seeks  her  honey  from  nu- 
merous beautiful,  airy  flowers,  so  has  this  Symbol  been  collected  from  the  books 
of  the  blessed  Prophets  and  Apostles,  that  is,  from  the  entire  holy  Scriptures,  in  a 
compendious  form  for  children  and  illiterate  Christians.  For  this  reason  a  per- 
son may  reasonably  term  it  the  Symbol  or  Faith  of  the  Apostles  ;  for  it  is  evident 
that  no  one  can  compose  a  better  or  more  excellent  one  in  so  brief  and  clear  a 
style.  And  the  opinion  has  prevailed  in  the  church,  from  ancient  times,  that  ei- 
ther the  Apostles  composed  it  themselves,  or  it  was  collected  by  their  best 
schools,  from  their  writings  or  sermons."  This  peculiar  view  is  elegantly  illus- 
trated, in  a  pious  and  useful  explication  in  his  catechism  by  John  Brentius:  "  Be- 
cause the  composition  of  these  articles  by  the  twelve  apostles,  seems  to  depend 
more  on  tradition  than  unexceptionable  authority,  we  follow  that  opinion  which 
appears  the  more  probable.  For  it  is  called  the  Apostolic  Symbol,  because  it  con- 
tains the  epitome,  the  comjjendiitm,  the  snhstance  of  all  apostolic  doctrine,  indeed, 
as  Luther  says  above,  of  every  treatise  concerning  God  the  Father,  the  Son,  and 
Holy  Spirit.  Hence  this  Symbol  ought  justly  to  be  regarded  as  a  little  bible  con- 
veying a  true  knowledge  of  God.  For  there  is  abundance  of  internal  evidence, 
that  the  articles,  which  in  this  Symbol  have  reference  to  Jesus  Christ,  were  col- 
lected into  this  epitome  from  the  first  council,  which  Peter  held  on  the  day  of  Pen- 
tecost, the  Apostles  being  present,  and  giving  their  approbation."  Further 
arguments  are  urged  against  the  authorship  of  the  Apostles,  as  to  this  Symbol,  by 
Texel,  Buddeus,  and  Gotta.  And  though,  indeed,  if  we  regard  the  form  which  it 
now  has,  this  Symbol  may  not  have  been  composed  by  the  Apostles  themselves, 
yet  that  the  nature  of  the  materials  is  apostolic,  no  protestant  can  deny.  John 
Andrew  Quensted  remarks  that,  "It  is  called  Apostolic  Symbol,  not  because  it 
was  framed  by  the  Apostles  themselves,  (for  it  should  be  numbered  among  other 
canonical  writings,)  but  because  it  was  composed  by  apostolic  men,  who  heard  the 

(1)  Historia  litterar.  scriptorum  eccleseast. 
('2)  Church  Postil,  Ser.  9,  page  29. 


XXU  HISTORICAL 

Apostles  themselves,  and  digested  into  its  present  form,  not  only  from  their  wri- 
tings, but  also  from  their  oral  councils."  But  it  was  not  delivered  to  the  church, 
in  the  words  which  it  contains  at  present,  until  the  fourth  century  after  Christ. 
The  form  of  this  Symbol,  both  as  to  the  words,  as  well  as  the  connection  and  or- 
der of  the  articles,  certainly  doss  not  agree  with  the  form  either  in  the  eastern  or 
western  churches,  until  the  fourth  century. 

The  argumsnts  which  are  employed  against  tho  authorship  of  the  Apostles,  ^re 
the  following : 

1.  The  silence  of  the  holy  Scriptitres.  Had  the  Apostles  really  been  the  authors 
of  this  Symbol,  they  would  certainly  have  referred  to  it  in  their  writings  ;  and  as- 
suredly Luke,  in  the  Acts  of  the  Apostles,  would  not  have  disregarded  so  impor- 
tant a  fact,  since  events  of  far  less  relative  importance  are  there  described. 

2.  The  epial  silence  of  the  primitive  church.  The  Fathers  of  the  church,  Ire- 
neus,  Justin  Martyr,  Clemens  Alexandrinus,  Origen,  TertuUian,  Eusebius,  Hilary, 
Cyril  of  Jerusalem,  would  surely  have  referred  to  this,  even  had  it  been  merely  as 
traditionary  ;  for  it  would  have  been  a  powerful  weapon  for  them  in  their  conflicts 
with  the  heretics.  It  is  true  Sixtus  of  Sienna  says,  that  all  the  orthodox  Fathers 
assert,  that  this  Symbol  was  composed  by  the  Apostles ;  but  he  has  forgotten  to 
prove  by  proper  authority  his  positive  assertion. 

3.  The  nature  and  import  of  this  Symbol,  in  which  many  important  articles  of 
the  Christian  doctrine  are  passed  over,  and  many  are  embraced  in  expiessions  so 
general,  that  even  persons  could,  and  did  receive  it,  who  gave  the  words  a  different 
sense  from  that  which  the  Apostles  wish  to  imply.  Had  the  Apostles  really  been 
the  authors  of  this  Symbol,  as  the  rule  of  doctrine  and  of  faith,  they  would  cer- 
tainly have  produced  a  more  comprehensive  and  definite  system. 

4.  The  mimher  and  diversity  of  Symbols  framed  by  synods  and  individual  teach- 
ers of  the  church,  and  the  confessions  of  the  first  centuries,  which  could  not  have 
occurred,  had  a  Symbol  existed  which  was  sanctioned  by  apostolic  authority. 

5.  The  different  revisions  of  the  Symbol  it-jelf,  and  the  additions,  which  it  evi- 
dently received  from  time  to  time ;  and  this  could  never  have  occurred,  had  it  been 
recognised  in  the  primitive  church  as  having  apostolic  origin ;  for  in  that  case,  al- 
terations in  this  Symbol  would  have  no  more  been  attempted  than  in  the  text  of 
the  holy  Scriptures. 

G.  T'he  superscri-ption  of  this  Symbol,  characterizing  it  as  apostolic,  is  not  deci- 
sive. Superscriptions  frequently  do  not  specify  the  true  author  of  a  work,  and  in 
general  they  have  no  force,  when  it  is  not  expressly  mentioned  from  whom  they 
originate.  But  if  we  admit  that  the  appellation  apostolic,  originally  and  with  jus- 
tice was  applied  to  this  Symbol,  the  same  appellation  might  be  understood  in  re- 
ference to  the  import  or  doctrine,  just  as  w-ell  as  the  Nicene  Symbol  is  in  reality 
frequently  called  apostolic  on  account  of  its  doctrine.  Besides,  the  usages  of  lan- 
guage prove  the  interchange  of  avfißoXov  with  collatio  manifastly  false. 

7.  The  traditions  of  the  clmrch  likewise  determine  nothing,  for  they  depend  only 
upon  Ruffinus,  whose  credibility  Jerome  has  rendered  very  dubious,  and  upon  the 
unknown  author  of  a  work  concerning  the  times,  attributed  to  Augustine.  The 
latter  is  no  evidence,  and  Rufhnus  himself  does  not  know  how  to  introduce  his  in- 
formation in  any  other  way  than  by  saying:  "  Our  Fathers  have  said,"  &c. 

8.  Finally,  it  will  never  do  to  assert,  as  the  Roman  authors  Baronius,  and  others 
have  asserted,  in  order  to  establish  the  tiaditions  of  the  church,  that  the  composi- 
tion of  a  Symbol  by  the  Apostles  was  indispensable.  Neither  had  the  Apostles  the 
necessity  of  such  a  bond  of  union,  because  they  enjoyed  the  far  more  excellent 
bond  of  the  Holy  Ghost,  nor  was  it  necessary  for  the  congregations,  for  these  had 
the  oral  and  written  instructions  of  the  Apostles.  The  necessity  of  such  a  rule  of 
faith  becam"  far  mor'"«  indisp'^nsablo  after  tli-^  death  of  the  Aposfl"".«,  and  in  ronsi»- 


INTRODUCTION.  XXlll 

quence  of  the  ever  increasing  extension  of  the  church,  especially  after  the  appear- 
ance of  heresies,  which  disturbed  the  unity  of  the  church. 

It  is  worthy  of  remark,  that  some  have  begun  in  modern  times  to  ascribe  the 
origin  of  this  Symbol  to  the  Apostles.  G.  E.  Lessing  seems  determined  to  ascribe 
the  verbal  composition  of  the  Symbol  or  rule  of  faith  not  only  to  the  Apostles,  but 
to  Christ  himself.  Delbrick  revives  this  opinion  of  Lessing,  and  says  :  "  Whoever 
feels  the  interest  of  our  church  near  his  heart,  must  rejoice  to  discern,  how  the 
alleged  expressions  of  the  church  Fathers  agree,  much  to  the  gratification  of  Les- 
sing, in  testifying  decisively,  that  the  church  indeed  of  the  first  century  received 
an  infallible  rule  of  faith  immediately  from  Christ,  as  a  fountain  of  immutable  doc- 
trine, requiring  no  proof;  and  that  the  verbal  and  written  communications  of  the 
Apostles  and  their  successors,  were  only  the  effluences  from  the  riches  of  this." 

J.  C.  Lindberg,  in  the  Symbolical  Books  of  the  Danish  church,  published  in 
Danish  and  Latin,  1830,  endeavors  to  prove  the  assertion  that  the  Apostolic  Con- 
fession of  faith  should  not  be  ascribed  to  the  Apostles,  entirely  groundless  and  ra- 
dically false.  Rudelback  also  boldly  declares  himself  for  the  apostolic  origin  of 
this  Symbol,  while  he  suffers  himself  to  hope  a  complete  settlement  of  this  con- 
troversy ;  and  indeed  we  should  express  our  obligations  anew  to  this  excellent  man, 
to  whom  the  church  owes  so  much,  if  by  his  means  the  question  in  this  respect 
could  be  brought  to  a  final  decision.  For  if  the  apostolic  character  of  this  Sym- 
bol, and  its  adoption  in  the  church  from  the  earliest  times,  were  indisputably  se- 
cured by  his  explanation,  no  little  would  be  gained  in  establishing  the  proof  of  its 
apostolic  origin. 

The  origin  of  this  Symbol  and  the  time  of  its  production,  Laurence  Valla  ascribes 
to  the  ecumenical  council  at  Nice ;  but  Vossius  on  the  contrary  maintains  that  it 
was  published  by  the  leaders  of  the  Romish  church,  an  opinion  with  which  J.  H. 
Swicer  coincides,  but  he  places  its  first  appearance  in  the  second  century.  More 
especially,  however,  Spanheim  feels  assured,  "  that  it  is  very  probable  the  Symbol 
commonly  called  Apostolic  was  composed  in  the  Roman  church,  very  essential  in 
this  age  of  controversy  as  to  its  primary  articles  concerning  God  the  Father,  the 
Son,  and  Holy  Spirit.  The  elements  of  the  oriental  Symbol  were  the  same,  used 
in  the  primitive  eastern  church  before  the  council  at  Nice,  and  terminating  in  the 
article  concerning  the  Holy  Spirit."  Hornbeck  says  in  relation  to  this  :  "  There 
was  formerly  in  the  primitive  days  of  the  church,  a  certain  apostolic  Symbol, — 
you  may  consider  it  to  be  that  which  is  mentioned  in  Matthew  2S, — but  our  Sym- 
bol of  twelve  articles,  never  had  the  Apostles  for  its  authors,  nor  had  it  their  au- 
thority ;  it  was  framed  indeed  a  long  time  after  the  age  of  the  Apostles,  on  various 
occasions,  in  opposition  to  various  heresies,  and  for  the  support  of  this  or  of  that 
article,  which  the  Symbol  we  now  possess  has  conveyed  down  to  us,  by  what  au- 
thor it  is  not  known,  because  it  was  not  composed  by  one  author,  or  at  one  time." 
From  the  want  of  a  more  definite  specification,  the  opinion  has  attained  the 
greatest  prevalency,  that  this  Symbol  was  not  completed  by  one  person  only,  nor 
at  one  time,  in  that  form  in  which  we  now  employ  it  for  the  regulation  of  the 
church ;  that  it  cannot,  with  complete  certainty,  be  referred  to,  either  in  the  ori- 
ental or  in  the  western  churches,  before  A.  D.  400  ;  and  that  its  completion  seems 
to  fall  in  the  sixth  or  seventh  century.  Lideed  we  find  our  text  of  this  Symbol 
first  published  in  the  Greek  Psalter  of  pope  Gregory,  according  to  which  Usher 
makes  quotations  in  his  work  on  the  ancient  Apostolic  Symbol  of  the  Roman 
church.  If  any  one  would  contend  that  the  Symbol  was  first  completed  in  the 
seventh  century,  because  this  manuscript  belongs  to  that  period,  he  would  be  as- 
serting too  much.  It  is  indisputably  much  older,  and  it  existed  in  the  church  in 
the  earliest  times,  not  only  in  its  leading  principles,  but  in  the  far  greater  portion 
of  its  contents.     This  proves  the  origin  of  this  Symbol  among  the  Fathers  of  the 


XXIV  HISTORICAL 

church.  It  is  true  that  it  does  not  stand  complete  in  any  of  the  works  by  the  an- 
cient Fathers,  a  circumstance  which  is  seriously  to  be  regretted,  but  there  is  enough 
to  show  that  its  different  parts  were  employed  in  their  several  writings.  For,  we 
ouo-ht  never  to  forget  that  the  Fathers  did  not  wish  to  give  a  full  relation  of  this 
Symbol  in  any  corresponding  passages  of  their  works,  but  only  so  much  as  seemed 
necessary  for  the  object  in  view.  This  is  rendered  sufficiently  evident  by  a  pas- 
sage in  Cyprian's  epistle  to  Magnus,  to  which  we  have  already  referred  in  assert- 
ing that  the  word  Symbol  was  at  first  used  for  a  Confession  in  Baptism.  In  that 
letter  Cyprian  makes  the  following  remark  : 

"  This  is  a  distinction  which  should  prevent  any  one  from  saying,  that  to  hold 
the  same  Novatian  law,  which  the  Catholic  church  holds,  to  baptize  with  the  same 
Symbol  with  which  we  baptize,  to  acknowledge  the  same  God  the  Father,  the  same 
Son  Christ,  the  same  Holy  Spirit,  enables  him  to  usurp  the  same  power  of  baptiz- 
ing which  seems  not  to  differ  from  us  in  the  ceremony  of  baptism.  Whoever  feels 
inclined  to  oppose  this,  let  him  consider  that  the  first  rule  of  the  Syvibol  is  not  the 
same  with  us  as  with  the  Schismatics,  nor  is  the  interrogation  the  same.  For 
when  they  ask,  '  Do  you  believe  the  remission  of  sins  and  life  everlasting  by  the 
holy  church?' — they  speak  falsely  in  this  interrogation,  because  they  have  no 
church.  Besides  they  confess  with  their  own  lips,  that  the  remission  of  sins  can- 
not take  place  unless  through  the  holy  church,  and,  not  possessing  such  church, 
they  prove  that  the  sins  are  not  forgiven."  So  again  in  a  similar  passage  to  Fla- 
vianus,  bishop  of  Constantinople,  against  the  heresy  of  Eutychis,  he  demands  : 
"  How  can  any  one  acquire  the  necessary  erudition  in  reference  to  the  sacred 
pages  of  the  New  and  of  the  Old  Testament,  who  does  not  understand  the  begin- 
ning of  his  own  Symbol?  The  sentiments  which  drop  from  the  lips  of  all  those 
about  to  be  baptized,  throughout  the  world,  has  not  yet  entered  into  the  heart  of 
this  old  man  Eutychis.  Ignorant,  therefore,  of  what  he  ought  to  think  of  the  in- 
carnation of  the  Word  of  God,  nor  wishing  to  labor  in  diffusing  the  light  of  intel- 
ligence in  the  full  extent  designed  by  the  holy  Scriptures,  he  has  regarded,  with 
anxious  attention,  that  Confession,  at  least  as  ordinary  and  imprudent,  by  which  all 
the  faithful  profess  to  believe  in  God  the  Almighty,  and  in  Jesus  Christ,  his  only-be- 
gotten Son,  our  Lord,  who  was  born  of  the  Holy  Spirit,  and  of  the  Virgin  Mary ;  by 
which  three  expressions  the  schemes  of  almost  all  the  heretics  are  destroyed." 

Very  remarkable  too  appears  a  passage  in  the  epistle  of  Ignatius  to  Trallianus  : 
"  Be  ye  deaf,  then,  when  any  one  shall  preach  to  you,  without  the  authority  of 
Jesus  Christ,  who  was  of  the  family  of  David,  of  the  Virgin  Mary ;  who  was  truly 
begotten,  triüy  delivered  up  to  Pontius  Pilate,  was  truly  crucified  and  died ;  who 
also  was  truly  raised  from  the  dead, — his  Father  raising  him." 

Although  we  do  not  find  this  passage  introduced  into  any  work  upon  our  Symbol, 
yet  we  believe  it  demands  peculiar  attention  on  account  of  its  tenderness,  especi- 
ally in  the  words,  "  was  delivered  to  Pontius  Pilate,"  and  then  again,  "  was  cru- 
cified," (^i?,Lidx<)V  ^""^  £ttaDpu>ö;j.)  Who  does  not  feel  the  vigorous  style  of  the 
Apostles  running  througli  the  whole  ? 

In  connection  with  the  form  of  baptism  naturally  came  the  confession  at  bap- 
tism, in  reference  to  which,  the  applicant  for  baptism  was  furnished  with  instruc- 
tion through  the  administration  of  that  ceremony.  For  this  contained  the 
fundamental  article  of  Christian  faith,  on  which  instructions  of  every  kind  are 
made  to  depend-.  TertuUian  calls  this  system,  "the  Christian  sacrament  and 
substance  of  the  New  Testament ;"  other  Fathers  call  it  the  "  Canon  of  Truth  ;" — 
"the  ancient  token  of  the  church;" — "the  rule  of  truth;"— "the  tradition  of 
truth;" — "the  ministry,  the  heraldry,  the  faith  of  the  church;" — "the  legal, 
Catholic  faith;" — "  the 'sacrament  of  faith;"  "  the  pure  tradition  ;"  and  simply, 
-'•  the  faith,"  "  the  rule,"  "the  truth,"  always  referring  it  to' the  Apostles. 


IXTRüDUCTIüN.  XXV 

2.  Nature  and  Design  of  this  tSymhol. — An  examination  ol'  its  Aature  proves, 
that  the  Apostolic  Symbol  was  an  expansion  of  the  form  of  baptism,  but  not  an 
explanation  of  the  whole  Christian  system,  constructed  for  the  purpose  of  instrucr 
tion.  It  is  therefore  defective  in  many  important  points, — as,  in  reference  to  the 
unbounded  grace  of  God, — the  merit  of  Christ, — the  personal  union  of  the  natures 
in  Christ,  and  in  consequence  the  conditional  communion  of  attributes, — the  in- 
fluence of  the  Holy  Ghost, — the  origin  and  the  nature  of  sin, — ^justification  by 
faith, — conversion  and  regeneration, — the  means  of  grace,  and  many  other  subr 
jects.  And  who,  upon  these  points,  can  discern  a  want  of  Symbols  ?  The  Nature 
of  this  Symbol  determines  its  Design.  It  was  a  confession  at  baptism,  and  as 
such,  as  is  evident  from  its  very  character,  it  could  represent  not  so  well  the 
whole  system,  as  the  historical  facts  of  the  Gospel,  which  are  the  groundwork  of 
faith.  Hence  the  object  of  a  Symbol  is  to  ascertain  and  explain  the  rule  of  faith 
or  of  truth  in  the  church,  which,  fixing  upon  the  words  of  the  Symbol  the  definition 
ofthat  rule,  accommodates  and  unfolds  the  whole  scheme  of  Christian  confession 
to  catechumen.  The  text  of  this  Symbol  was  committed  to  the  applicant  a  short 
time  before  baptism,  with  the  admonition  to  commit  it  to  memory  ;  for  on  the  one 
hand,  it  was  to  be  secured  from  the  profane  by  the  secrecy  of  this  method,  and 
guarded  against  all  profanation,  to  be  dreaded  by  too  general  a  publicity ;  and  on 
the  other  hand,  the  new  Christian  was  instructed  by  way  of  Symbols  or  signs, 
that  it  should  be  his  first  duty,  to  make  the  Symbol,  by  one  invariable  mode,  his 
own,  as  Augustine  remarks  :  "  In  order  that  you  may  retain  the  words  of  the  Sym- 
bol, you  ought  by  no  means  to  write,  but  to  learn  them  by  hearing,  nor  to  write 
them  down,  when  you  shall  have  learned  them,  but  always  to  keep  and  retain 
them  in  your  memory.  For  whatever  you  are  about  to  hear  contained  in  the  Sym- 
bol, is  contained  in  the  divine  writings  of  the  holy  Scriptures.  But  that  which 
has  been  thus  collected  and  reduced  into  a  certain  form,  should  not  be  written,  and 
it  serves  to  remind  us  of  the  promise  of  God,  when  predicting  the  New  Testament 
through  the  Prophet,  he  said,  Jer.  31,  33  :  '  This  is  my  covenant,'  &c.  For  the  pur- 
pose of  suggesting  this  passage,  the  Symbol  is  learned  by  hearing,  nor  is  it  written 
upon  tables  or  upon  any  substance,  but  upon  the  heart."  And  Jerome  says  to  the 
same  effect :  "  The  Symbol  of  our  faith  and  our  hope,  which  was  written  by  the 
Apostles,  not  upon  paper  and  v/ith  ink,  but  in  the  fleshly  tables  of  the  heart, — hence 
the  Greek  Fathers  frequently  call  it  •ro  ,na9ri,ua." 

The  delivery  of  this  Symbol  to  young  persons  before  baptism,  corresponded  with 
the  return  which  they  were  required  to  make  of  it.  When  they  had  committed  it 
to  memory,  they  were  required  to  rehearse  it  in  the  first  place  to  their  catechets, 
and  afterwards  to  acknowledge  it  publicly  before  the  whole  congregation,  and  es- 
p3cially  at  baptism,  to  answer  verbally  fjom  the  Symbol  the  questions  put  to  them 
upon  the  particular  articles,  of  which  the  Öuotation  from  Cyprian  given  above,  and 
many  others  from  the  Fathers  are  abundant  evidence,  and  likewise  according  to 
what  Tertullian  says  in  his  treatise  concerning  the  origin  of  Baptismal  rites : 
"  After  this,  let  us  be  immersed  three  times,  making  a  greater  number  of  answers 
than  the  Lord  has  pointed  out  in  the  Gospel." 

And  thus  the  knovvledge  of  the  Symbol  and  of  the  Lord's  Prayer  was  the  least 
of  that  which  the  church  required  of  those  who  "wished  to  become  her  members ; 
while  they,  in  consequence  of  the  regulation,  that  those  who  were  destitute  of  this 
knowledge  should  not  be  allowed  the  privilege  of  becoming  sponsors,  (for  it  was  the 
duty  of  the  sponsor  to  direct  his  god-son  or  god-daughter  in  the  knowledge  of  the 
Creed,)  or  to  enjoy  the  privilege  of  communion,  but  to  be  subjected  to  the  rigor  of 
canonical  laws,  these,  I  say,  were  bound  to  secure  the  preservation  of  this  Sym- 
bol. Members  at  their  confirmation  also,  were  required  to  rehearse  the  baptismal 
confession,  so  that  this  rehearsal  by  those  vt-ho  had  received  the  rite  of  baptism 

D 


XXVI  HISTORICAL 

when  children,  might  serve  instead  of  the  recitation  usually  made  in  other  cases 
at  baptism.  The  evangelical  church  has  connected  this  rehearsal  of  the  Symbol 
with  the  confirmation  of  members,  and  she  considers  a  knowledge  of  the  Symbol 
an  indispensable  attainment  for  the  Christian. 

Now,  in  the  commencement,  the  Design  of  the  Symbol  was  exclusively  inter- 
nal, when  the  knowledge  and  the  use  of  it  was  first  applied  to  the  mysteries  of  the 
church,  and  it  still  should  be  reasonable  that  this  Symbol  continue  a  defence  to 
the  Christian  against  the  injurious  attacks  of  heretics,  who  will  never  cease  their 
assaults  from  without.  We  shall,  indeed,  no  more  refer  to  the  purely  external 
view  of  Samuel  Basnage  and  others,  according  to  which  each  of  the  twelve  arti- 
cles of  the  Symbol,  into  which  it  was  originally  divided,  through  the  fond  belief 
that  every  particular  article  was  constructed  by  one  of  the  twelve  apostles — every 
word  indeed  was  supposed  to  be  directed  against  some  particular  heresy ;  but  still 
we  shall  have  to  observe  a  reference  to  heretical  doctrines  as  connected  with  the 
design  of  this  Symbol.  As  heresies  are  directed  against  the  prosperity  of  the 
church,  this  Symbol  must  naturally  be  brought  into  conflict  with  them,  and  it 
will  serve  as  a  shield  to  every  true  confessor.  In  this  conviction,  we  should  be 
perfectly  satisfied  if  any  one  shall  say  to  us  :  "  The  second  article, — '  the  almighty 
Creator  of  heaven  and  earth,' — is  directed  against  the  Gnostics  ;  the  fourth, — '  con- 
ceived of  the  Holy  Ghost,  born  of  the  Virgin  Mary,' — is  against  the  heretical  opin- 
ions of  Ebion,  Cerinthus,  and  others,  who  denied  the  supernatural  conception  of 
Christ,  as  it  is  against  Jovinian,  who  denied  the  undefiled  virginity  of  Mary  after 
the  birth  of  the  Lord,  indicated  by  the  expression,  '  A  virgin  conceived,  but 
a  virgin  did  not  bring  forth;'  the  fifth, — 'suffered  under  Pontius  Pilate  and  was 
buried,' — is  against  Menander,  Cerdon,  Saturninus,  and  others,  who  believe  only 
in  an  apparent  body  of  Christ ;  the  sixth, — '  descended  into  hell,' — is  against  the 
Arians,  the  Eunomians,  and  especially  against  the  Apollinarians;  the  seventh, — 
'  ascended  to  heaven,  sits  at  the  right  hand  of  God  the  almighty  Father,' — is 
against  Apelles  and  his  followers ;  the  eighth, — '  from  whence  he  shall  come  to 
judge  the  world,' — is  against  Marcian,  Cerdon,  the  Valentinians,  the  Basilidians, 
the  Carpocratians,  and  others ;  so  too  the  tenth  article, — '  of  the  communion  of 
saints,  and  the  remission  of  sins, '^-is  against  the  Donatists,  and  against  the  Mon- 
tanists  and  Novatians  ;  finally,  the  eleventb, — '  of  the  resurrection  of  the  body,' — 
is  against  the  opponents  of  that  doctrine."  But  to  be  convinced  that  to  suppose- 
this  Symbol  composed  against  these  heresies,  and  for  no  other  purpose, — to  suppose 
t'.iat  heresy  was  the  sole  cause  of  its  origin,  does  actually  refer  its  composition  to' 
an  object  entirely  external,  we  need  only  remember  the  remarkable  expression  of 
Rudelback :  "  There  is  a  conclusion  forever  infallible, — the  Truth  which  was 
manifested  in  Christ,  was  first,  and  the  lies  came  hobbling  after  it." 

For  the  purpose  of  affording  a  brief  view  of  the  important  diversities  of  text,- 
which  appear  in  existing  copies  of  this  Symbol,  we  shall  give  some  examples^ 
from  the  atlmirable  Library  of  the  Symbol  by  Hahn. 

1.  The  Roman  form  of  the  Sym.bol  according  to  Ruffinns :  ''1  believe  in  God" 
the  Father  almighty  ;  and  in  Jesus  Christ,  his  only-begotten  Son,  our  Lord.  Who- 
was  born  of  the  Holy  Ghost  of  the  Virgin  Mary,  crucified  under  Pontius  Pilate,, 
and  buried ;  on  the  third'  day  he  arose  from  the  dead,  ascended  into  heaven,  sits  at 
the  right  hand  of  the  Father ;  from  whence  he  shall  come  to  judge  the  quick  and 
the  dead.  And  in  the  Holy  Spirit,  the  holy  church,  the  remission  of  sins,  the  re- 
surrection of  the  body." 

2.  Confession  of  the  Faith  by  Marcellus  of  Ancyra :  "  I  believe  in  God  almightv, 
and  in  Jesus  Christ  his  only-begotten  Son,  our  Lord,  who  was  born  of  the  Holy 
Ghost  and  of  the  Virgin  Mary,  who  was  crucified  under  Pontius  Pilate,  and  bu- 
ried, and  on  the  third  day  arose  from  the  dead,  ascended  into  heaven,,  and  sits  at 


INTRODUCTION.  XXVU 

the  right  hand  of  the  Father,  from  whence  he  will  come  to  judge  the  quick  and 
the  dead;  and  in  the  Holy  Ghost,  the  holy  church,  the  remission  of  sins,  the  re- 
surrection of  the  body,  and  life  everlasting." 

3.  A  Greek  Formula,  from  a  manuscript  of  the  eighth  century,  according  to 
Jacob  Usher :  "  I  believe  in  God  the  Father  almighty,  and  in  Christ  Jesus,  his 
only-begotten  Son,  our  Lord,  who  was  born  of"  &c., — "and  in  the  Holy  Ghost, 
the  holy  [church],  the  remission  of  sins,  the  resurrection  of  the  body,  Amen." 

4.  A  Latin  Formula,  from  a  manuscript  of  the  seventh  or  eighth  century,  ac- 
cording to  the  same  authority.  (The  verbal  errors  must  be  set  to  the  account  of 
transcribers) :  "  I  believe  in  God  the  Father  almighty,  and  in  Christ  Jesus,  his 
only-begotten  Son,  our  Lord,  who  was  born  of  the  Holy  Ghost  and  of  the  Virgin 
Mary,  who  was  crucified  under  Pontius  Pilate,  and  was  buried;  on  the  third  day 
he  arose  from  the  dead,  ascended  into  heaven,  sits  at  the  right  hand  of  the  Father, 
from  whence  he  will  come  to  judge  the  quick  and  the  dead.  And  in  the  Holy 
Ghost,  the  holy  church,  the  remission  of  sins,  and  the  resurrection  of  the  body." 

5.  This  Form, — abridged  for  the  Liturgy, — is  according  to  the  Sacramentarium 
of  Gelasius.  Hahn,  with  great  reason,  believes  this  form  to  be  the  original  one  : 
'•I  believe  in  God,  the  Father  almighty,  and  in  Jesus  Christ,  his  only-begotten 
Son,  our  Lord,  who  was  born  and  who  suffered ;  and  in  the  Holy  Ghost,  the  holy 
church,  the  remission  of  sins,  the  resurrection  of  the  body." 

6.  Text  transcribed  from  the  Greek  Psalter  of  pope  Gregory,  according  to  Usher- 
"  I  believe  in  God  the  Father  almighty,  maker  of  heaven  and  earth.  And  in  Chrisi 
Jesus,  his  only-begotten  Son,  our  Lord,  who  was  conceived  of  the  Holy  Ghost,  born 
■of  the  Virgin  Mary,  suffered  under  Pontius  Pilate,  was  crucified,  died,  and  was 
buried,  descended  into  hell,  on  the  third  day  arose  from  the  dead,  ascended  into 
heaven,  sits  at  the  right  hand  of  God,  the  Father  almighty,  from  whence  he  shall 
come  to  judge  the  quick  and  the  dead.  I  believe  in  the  Holy  Ghost,  the  holy  ca- 
tholic church,  the  communion  of  saints,  the  remission  of  sins,  the  resurrection  of 
the  body,  and  life  everlasting.  Amen." 

7.  Aquilenian  Form  of  the  Symbol,  according  to  Ruffmus  :  "I  believe  in  God 
the  Father  almighty,  invisible  and  impassive;  and  in  Christ  Jesus,  his  only-begot- 
ten Son,  our  Lord,  who  was  born  of  the  Holy  Ghost,  of  the  Virgin,  was  crucified 
under  Pontius  Pilate,  and  was  buried,  descended  into  hell,  on  the  third  day  he 
arose  from  the  dead,  ascended  into  heaven,  sits  at  the  right  hand  of  the  Father : 
from  whence  he  shall  come  to  judge  the  quick  and  the  dead.  And  in  the  Holy 
Ghost.     The  holy  church,  the  remission  of  sins,  the  resurrection  of  the  body." 

3.  The  Atrthority  and  Significancy  of  this  Symbol. — ^That  the  church  from  the 
earliest  times  ascribed  the  highest  importance  and  significancy  to  the  Apostolic 
Symbol,  is  incontestable.  A  manifest  proof  of  this  is,  its  careful  concealment  in 
the  first  century.  And  then  the  use  which  the  church  made  of  it  as  a  general  bap- 
tismal confession,  at  the  communion  table,  and  generally  in  divine  service  ;  but 
more  especially  the  fact,  that  she  made  it  an  integral  part  of  the  Catechism,  as  an 
introduction  to  her  own  doctrines  and  instructions.  Nor  is  its  importance  any 
less  in  our  own  times,  since  we  make  not  only  a  nominal  use  of  it,  but  have  to 
observe  it,  since  the  Reformation,  as  a  bond  by  which  the  protestant  churches  are 
to  be  held  together. 

Though  we  should  hope  and  strive  for  a  union  founded  upon  the  efficacy  of  this 
Symbol,  as  Calixtus,  Laterman,  Dreyer,  and  others  wish  to  see,  it  is  sufficiently 
discussed  in  those  critical  controversies,  and  with  reason  denied.  It  is  true  in- 
deed, that  "if  not  all  the  articles  of  faith  are  contained  in  it  with  formal  and  de- 
finite distinction,"  still  they  can  all  be  deduced  from  it,  implicitly,  virtually,  and 
by  an  easy  inference,  as  a  necessary  consequence ;  and  it  shows  us  the  history  of 
■the  Christian  system  of  doctrine,  iiow  soon  the  church  saw  it  necessary  to  estab- 


XXVlll  HISTORICAL 

lish  the  apostolic  creed  or  a  broader  explanation  of  this  Symbol.  And  the  fact 
too,  that  heretics  themselves  employed  this  Symbol  as  their  confession  of  faith, 
and  drew  from  it  the  same  interrogatories  as  the  orthodox  church,  which  they  put 
to  those  about  to  be  baptized,  proves  incontestably,  that  it  is  not  improper  for  the 
church  to  guard  well  the  union  and  purity  of  her  faith  in  her  temporal  relations. 
This  double  import  of  this  Symbol  ever  continues  to  be  at  once  a  bond  of  union  to 
the  whole  Christian  church,  and  the  rudiments  out  of  which  the  other  Symbols  are 
formed ;  and  if  in  our  days,  fallen  as  it  seems  in  utter  confusion,  so  ill-founded  an 
opposition  has  arisen  against  the  efficacy  and  use  of  this  Symbol  in  the  church, 
we  may  deplore  the  new  symptoms  of  disease,  in  the  unbounded  strifes  and  efforts 
of  visionary  minds,  and  renounce  every  claim,  every  argument  for  the  evidences 
of  truth  which  holds  this  only  to  be  "  the  original  and  infallible  Christian  Sym- 
bol," continuing  at  the  same  time  to  be  Christians  and  members  of  the  Christian 
church, — yes,  even  in  the  discharge  of  high  functions,  and  delivering  our  instructions 
from  the  remarkable  and  complete  confusion  of  ideas  which  is  prevalent  in  this  gen- 
eration. We  may  here,  however,  introduce  the  w'ords  of  Ireneus,  from  his  work 
written  in  opposition  to  the  heretics  :  '•  The  church  has  employed  the  same  pro- 
clamation, and  the  same  faith ;  although  that  church  is  dispersed  into  all  parts  of 
the  woi-ld,  it  watches  with  the  same  vigilance  as  if  occupying  but  one  house,  and 
preserves  the  same  uniformity  of  faith,  as  if  it  had  but  one  soul  and  one  heart,  pro- 
claiming these  truths,  teaching  and  imj)arting  instruction,  as  if  it  vrere  collected 
and  framed  into  one  body." 


B. —  Tae  Ni.csm  Syuihol. 

1.  Its  Appellation  and  Origin. — This  Symbol  derives  its  name  from  the  first 
general  church-council,  held  at  Nice  in  Bithynia,  where  the  bishops  of  Europe, 
Asia,  and  Africa  assembled  in  obedience  to  the  summons  of  Constantine  the  Great, 
in  the  year  318,  in  order  to  restore  the  peace  of  the  church,  agitated  by  the  heresy 
of  Arius.  Here  the  necessity  immediately  presented  itself,  to  secure  the  elements 
of  Christian  faith,  contained  in  the  Apostolic  Symbol,  by  a  new  Form  of  doctrine 
unanimously  agreed  upon,  and  calculated  to  compose  impending  controversies,  and 
in  addition  to  this,  to  determine,  with  due  care  and  accuracy,  the  meaning  of  some 
passages  in  the  Apostolic  Symbol,  under  the  color  of  which  Arius  might  insinuate 
his  false  opinions.  For  Arius  did  not  refuse  to  acknowledge  the  Apostolic 
Symbol  with  the  rest  of  the  church,  but  always  understood  it  in  a  sense  widely 
different  from  that  of  the  orthodox  church.  Hence  arose  his  separation  from  the 
church,  and  at  the  same  time  a  reason  for  the  differences  betvv^een  the  Nicene  and 
the  Apostolic  creeds. 

This  Confession  of  Faith  was  adopted  at  Nice,  and  afterwards  by  the  second 
Ecumenical  council  held  at  Constantinople  in  381 ;  and  in  proportion  to  relative 
passages  which  this  church-council  had  introduced,  it  was  increased  by  additions 
directed  against  the  heresies  which  had  arisen  since  the  council  at  Nice.  In  the 
form  which  it  now  assumed,  it  obtained  universal  influence  in  the  church,  and  it 
was  afterwards  distinguished  by  the  peculiar  appellation,  the  Nicene-Constanti- 
nopolitan  Symbol. 

The  following  individuals  are  mentioned  as  authors  of  the  Nicene  Form : — 
1.  Hosius,  bishop  of  Corduba,  who  sat  as  president  of  the  council,  and  of  w^hom, 
according  to  Athanas,  the  Arians,  Ursacius  and  Valens  say  to  Constantius  :  "  This 
man  also  constructed  the  creed  at  Nice ;"  by  which  it  is  to  be  understood,  not 
that  he  composed  it,  but  that  he  made  a  verbal  delivery  of  the  faith  in  the  name 
of  the  Synod.     'S,  Eusebius.  bishop  of  Cxsarea,  one  of  the  most  learned  members 


INTRODUCTION.  XXIX 

of  the  Synod,  entertaining  the  opinion,  however,  that  the  doctrine  of  Arius  was 
not  in  opposition  to  the  faith  of  the  church.  3.  Hermogenes,  concerning  whom 
Basil  the  Great  says  in  his  letter :  "  The  beloved  Hermogenes,  who  wrote  our 
great  and  accurate  creed  in  the  illustrious  council."  4.  Athanasius,  at  that  time 
deacon.  5.  Macarius,  bishop  of  Jerusalem,  concerning  whom  Josephus,  the  Egyp- 
tian, says  :  "  The  emperor  ordered  the  creed  which  the  bisliop  of  Jerusalem  had 
written  to  him,  to  be  read  in  the  synod  of  bishops,  and  they  adopted  it  by  a  vote 
of  318  bishops."  A  very  manifest  truth  is,  that  the  emperor  had  given  orders  to 
a  greater  number  of  bishops,  to  compose  a  form  of  Faith,  among  which  that  of 
Eusebius  obtained  the  general  approbation,  the  only  one  containing  the  additional 
word  O|U0oröto5,  w-hich  w'as  inserted  at  the  request  of  the  emperor,  as  Eusebius 
himself  informs  us.  This  Form  of  the  creed  was  originally  written  in  the  Greek 
language,  and  was  afterwards  translated  into  Latin  by  Hilaiius  of  Pictavium. 

2.  Its  Nature  and  Design. — To  be  able  to  estimate  with  precision  the  nature 
and  design  of  this  Symbol,  it  is  necessary  to  examine  the  original  text  of  both  the 
Nicene  and  the  Constantinopolitar.  Symbol,  and  to  bring  under  one  view  the  dif- 
ferences between  them.  We  shall  give  the  Form  of  the  first  according  to  the 
epistle  of  Eusebius  to  the  people  of  Cassaria ;  of  the  second,  according  to  the  Acts 
of  the  council  of  Constantinople  and  of  Chalcedon. 

a.)  Nicene  Symbol :  "  We  believe  in  one  God  the  Father,  almighty  Creator  of 
all  things  visible  and  invisible,  and  in  one  Lord,  Jesus  Chiist,  the  Son  of  God, 
only-begotten  of  the  Father,  of  equal  power  with  the  Father,  God  of  God,  light  of 
light,  very  God  of  very  God,  begotten,  not  made,  of  like  nature  with  the  Father, 
and  by  him  all  things  were  made  which  are  in  heaven  and  in  the  earth ;  who  for 
us  mortals,  and  for  our  salvation,  came  down,  and  took  upon  himself  human  flesh, 
and  became  man,  suffered  and  arose  the  third  day,  ascended  into  heaven,  and  will 
come  to  judge  the  quick  and  the  dead.  And  we  believe  in  the  Holy  Ghost. 
And  let  the  catholic  church  anathematize  those  who  say  that  there  was  a  time 
■when  the  Son  of  God  was  not, — that  before  he  was  begotten,  he  did  not  exist, — and 
that  he  came  from  nonexistence  into  being ;  or  those  who  say  that  he  is  of  a  dif- 
ferent substance  or  property,  or  that  he  was  created,  produced,  or  that  he  is 
a  different  being." 

U.)  The  Constantinopolitan  Symbol :  "  We  believe  in  one  God,  the  Father  al- 
mighty, Maker  of  heaven  and  earth,  and  of  all  things  visible  and  invisible;  and 
in  one  Lord,  Jesus  Christ,  the  only-begotten  Son  of  God,  who  was  begotten  of  the 
Father  from  all  eternity,  light  of  light,  very  God  of  veiy  God,  begotten,  not  made, 
of  like  nature  with  the  Father,  by  whom  all  things  were  made,  who  for  us  mor- 
tals, and  for  our  salvation,  came  down  from  heaven,  and  entered  into  flesh,  from 
the  Holy  Ghost  and  the  Virgin  Mary,  became  man,  and  was  crucified  for  us  under 
Pontius  Pilate,  and  suffered,  and  was  buried,  and  rose  on  the  third  day  accordmg 
to  the  Scriptures,  ascended  into  heaven,  and  sat  down  at  the  right  hand  of  the 
Father,  and  shall  come  again  in  his  glory  to  judge  the  quick  and  the  dead,  and  of 
liis  kingdom  there  shall  be  no  end.  And  we  believe  in  the  Holy  Ghost,  the 
J_iord,  the  Giver  of  life,  who  proceedeth  from  the  Father,  who  with  the  Father  and 
the  Son  is  adored  and  glorified,  who  is  spoken  of  by  the  Prophets.  We  believe  in 
one  holy,  catholic,  apostolic  church ;  We  confess  one  baptism  for  the  remission  of 
sins;  we  believe  the  resurrection  of  the  dead  and  life  everlasting  to  come." 

If  both  these  Forms  be  compared  with  the  Apostolic  Symbol,  and  with  each 
other,  it  will  be  perceived  that  the  former  sufficiently  agrees  with  the  latter,  that 
there  is  not  one  variation,  but  merely  an  extension,  rendered  indispensable  by  the 
necessities  of  the  times,  and  hence  the  design  of  these  additions  immediately  be- 
comes evident.  It  was  especially  necessary  too  in  this  form  against  the  heresy 
of  Arius,  to  ac]cnow]ed<re  the   divinity  of  the  Son  and  the  nnitv  of  his   essence 


XXX  HISTORICAL 

"U'ith  the  Father.  And  on  account  of  this,  the  council  retained  merely  the  third 
article,  the  confession  of  which  relates  to  the  Holy  Ghost ;  instead  of  some 
other  sentences,  it  inserted  a  positive  rejection  of  the  doctrine  of  Arius,  and  the 
consequences  resulting  from  it,  and  hence  it  happened,  that  those  sentences  were 
omitted  to  which,  as  yet,  there  had  been  no  opposition. 

The  Constantinopolitan  Form,  which  had  to  maintain  the  divinity  of  the  Holy 
Ghost  against  Macedonius,  retains  the  additions  belonging  to  this,  and  in  addition 
to  this  again,  the  third  article  of  the  Apostolic  Symbol,  in  its  complete  form. 
This  completed  Form  is  that  which  was  afterwards  received  into  our  Book  of 
Concord,  according  to  the  Latin  translation  of  Dionysius  Eriguus,  in  a  better  form, 
however,  and  approaching  more  accurately  the  sense  of  the  Greek  text.  We  ob- 
serve in  this  the  following  variations  :  in  the  Symbol  of  »Dionysius  the  word  imi- 
genititm  is  wanting,  so  likewise  the  words,  God  of  God,  light  of  light ;  instead  of 
genitum,  Dionysius  has  iiatiim ;  instead  of  homo  factas,  he  has  humanatus  ;  the 
word  passtcs  is  wanting,  the  expression  secwulum  scriptiiras  is  wanting ;  instead 
of  qui  ex  Patre  Filioque  procedit,  qui — adoratur  et  glorificatnr,  Dionysius  has  ex 
Patre  piocedentmoi,  acm — adorandmn  et  glorißcandiim  ;  again,  he  has  pe)-  sanctos 
'Proph.,  instead  of  per  Proph.  ;  fiituri,  instead  of  veuturi. 

The  most  important  variation  here  is  the  noted  word  Filioque,  which  excited  so 
great  a  commotion  in  the  church.  The  writers  of  the  Roman  church,  espe- 
cially Baronius  and  Ceverinus  Binius,  assert  that  this  addition  contained  in  the 
Symbol  of  Constantinople,  was  suppressed  by  the  Greeks  ;  and  they  wish  to  as- 
cribe all  the  blame  for  the  schisms  in  the  church,  to  these  people  only.  Some 
Protestant  theologians  also,  among  whom  is  .John  L.  Hartman,  approve  this  opin- 
ion. But  it  has  long  been  placed  beyond  all  doubt,  that  neither  in  the  Form  of 
Constantinople,  nor  even  in  the  rescript  of  it  in  the  subsequent  councils  at  Ephesus 
and  Chalcedon,  do  these  additions  -appear,  but  it  was  first  interpolated  at  the  third 
council  in  Toledo,  A.  D.  589,  and  acquired  general  repute  in  the  western  churches 
not  until  several  centuries  later.  For  Leo  IK.  himself,  who  was  requested  by  the 
legates  of  the  council  held  at  Aachen  under  Charles  the  Great,  in  the  year  809,  to 
complete  the  Nicene-Constantinopolitan  Form  with  these  additions,  did  not  con- 
sent, but  caused  this  Symbol,  still  without  the  additions,  to  be  engraved  upon  a 
tablet  of  silver.  Yossius  believes  that  Sergius  lU.  had  this  Symbol  first  ratiged 
by  the  authority  of  the  Pope. 

3.  Its  Authority  and  Conspqiience. — The  Nicene-Constantinopolitan  Symbol  at- 
tained great  authority  in  the  church,  though  not  equal  authority  with  the  Apos- 
tolic Symbol.  The  high  importance  which  it  has  secured  is  proved  by  the  epithets 
which  have  been  applied  to  it  by  synods  and  writers  of  the  church.  They  call  it 
"  the  Divine  and  Apostolic  creed,"  "  the  Gospel  creed,"  "  the  System  of  Truth," 
"  the  Canon  of  the  creed,"  "  the  Consent  of  faith,"  "  the  Divine  symbol  of  faith," 
"  the  best  and  most  accurate  Formula  of  faith."  And  then  again  the  extensive 
use,  which  has  been  made  of  it  in  divine  service.  It  has  been  sung  or  chanted  in 
the  church,  received  in  the  canon  of  Mass,  since  the  time  of  Benedict  VHI.  and 
the  confession  of  it  has  always  been  regarded  as  a  sign  of  orthodoxy.  Li  the  ori- 
ental church  it  entirely  superseded  the  Apostolic  Symbol,  and  was  used  instead  of 
that  as  a  symbol  at  baptism.  Concerning  the  Abyssinian  church,  Isenberg  writes, 
tJiat  it  did  not  even  know  the  Apostolic  Symbol,  but  employed  only  the  Nicene. 
And  indeed  this  must  be  understood  exclusively  in  reference  to  the  Nicene  Sym- 
bol. For  even  the  conflict  with  the  western  churches,  and  the  resulting  schisms 
of  the  church,  especially  the  objection  which  eastern  churches  made  to  the  inser- 
tion of  the  word  Filioque,  induced  her  to  retain  only  the  Nicene  Symbol 
to  tlie  exclusion  of  theConstantiiic;pt.lit;)n,  whilst  fhe  western  chijrcbes  on  yccouni 
<:if  thai  word,  adopted  the  latter. 


INTRODUCTION.  XXXl 


C. —  Tke  Athanasian  Symbol. 

1.  Its  Appellation  and  Origin. — The  third  ecumenical  Symbol,  called  also  the 
qtticumque  Symlolnvi,  from  the  word  with  which  it  commenced,  has  impro- 
perly taken  the  name  of  Athanasian,  while  it  is  abundantly  evident  that  it  could 
not  have  been  composed  by  Athanasius,  though  it  is  ascribed  to  him  by  its  super- 
scription in  our  Book  of  Concord.  For  it  is  quite  probable,  that  the  Roman  wri- 
ters, Baronius,  Ballarinus  and  others,  sought  to  ascribe  the  authorship  to  Athan- 
asius, as  an  effectual  means  to  invalidate  certain  opinions  which  they  opposed.  In 
addition  to  the  evidences  for  an  opinion  long  prevalent,  Montfaucon  has  collected 
the  following: — 1.  Athanasius  nowhere  makes  any  mention  of  this  Symbol,  but 
he  frequently  expresses  his  opposition  to  so  great  a  diversity  of  forms  of  Confes- 
sion. 2.  The  oldest  and  best  manuscript  of  his  works  does  not  contain  it,  indeed 
he  has  many  expressions  to  the  contrary.  3.  The  transcripts  and  translations  of 
this  Symbol,  besides  Athanasius,  mention  sometimes  a  certain  Bonifacius,  and 
sometimes  AnastasLus,  but  most  frequently  no  one  is  mentioned  as  the  author  of 
it.  4.  The  evidences  for  the  opinion  that  Athanasius  was  the  author,  are  found 
much  later,  not  before  the  eighth  century,  and  there  is  always  a  doubt  attending 
even  these  testimonies.  It  was  first  particularly  acknowledged  about  the  year 
1233,  when  pope  Gregory  IX.  despatched  several  legates  to  Constantinople,  for  the 
purpose  of  making  an  effort  for  a  union  with  those  deputed  by  the  Greeks,  which 
might  serve  as  a  groundwork  for  further  negotiations.  5.  Neither  Cyril  of  Alex- 
andria, nor  Leo  the  Great,  nor  the  council  at  Ephesus  or  at  Chalcedon,  make  men- 
tion of  Nestorius  or  Eutychis,  to  whom  this  Symbol  has  particular  reference. 
6.  Gregory  of  Nazianz,  and  other  living  writers,  do  not  assign  Athanasius  as  the 
author  of  this  Symbol.  7.  This  Symbol  appears  more  frequently  in  connection 
with  the  writings  of  Vigilius  of  Tapsus,  than  in  those  ascribed  to  Athanasius. 
The  internal  evidences  are  the  following  : — 1.  The  style  and  arrangement  forcibly 
prove  that  this  Symbol  was  originally  composed  in  Latin,  a  language  which  Athan- 
asius, according  to  his  own  declaration,  did  not  understand.  2.  Verbal  expres- 
sions, which  were  peculiar  to  Athanasius,  as  Ojuoot'öto^,  that  shihlolcfk  of  the  or- 
thodox church  in  the  fourth  century,  do  not  appear  in  this  Symbol ;  while  on  the 
contrary,  they  took  their  origin  later,  fiom  the  contest  against  the  heresies  of 
Nestorius  and  Eutychis,  and  during  the  council  at  Chalcedon,  came  into  vogue, 
such  as  the  word  2Jf'?-so7u/,  i^rto^-f aTtj,  which  Athanasius  and  those  of  his  time 
had  avoided  as  tinctured  with  Sabellianism.  If  the  reader  will  remember 
the  words  et  Filiofjnc,  that  the  Holy  Ghost  proceeds  from  the  Son  also,  which  at  no 
time  was  held  in  doubt  by  the  church,  he  will  be  convinced  that  this  addition  to 
the  Nicene-Constantinopolitan  Symbol,  belongs  to  a  later  period. 

From  the  want  of  a  more  precise  statement  of  facts,  it  could  not  fail  that  a  great 
variety  of  conjectures  arose  about  the  probable  author  of  this  Symbol.  It 
has  been  asciibed  to  Athanasius,  who  was  bishop  of  Spire  about  the  year  642  ; 
to  Hilarius  of  Poictiers,  354 ;  to  pope  Auastasius  I.,  398  ;  to  Anastasins  the  Sina- 
ite,  the  last  patriarch  of  Alexandria,  599  ;  to  Anastasius,  the  librarian,  870;  to 
Eusebius  of  Vercelli,  354.  The  most  general  suffrage,  however,  has  been  given 
to  Hilarius  of  Aries,  about  the  year  429 ;  to  Vincentius  of  Lerin,  434  ;  to  Venantius 
Fortunatus,  560  ;  and  especially  to  Vigilius,  bishop  of  Tapsus,  who,  as  above  re- 
marked, published  several  more  treatises,  and  among  them  our  Symbol  also,  under 
the  name  of  Athanasius.  The  resemblance  of  style,  and  his  remarks  about  the  con- 
troversy of  the  Arians,  the  Nestorians,  and  the  Eutychians,  should  strongly  in- 
cline us  to  this  opinion.  It  is  an  opinion  of  Giesel  worthy  of  remark,  that  the 
origin  of  this  Symbol  mufet  be  sought  for  in  Spain,  where  several  councils  of  Tolo- 
<5o,  beginning  with  the  e.^planation  of  it,  expanded  the  Nicene  Confession  of  Faith, 


XXXll  HISTOKICAL, 

especially  as  to  the  articles  concerning  the  Trinity  and  the  incarnation  of  Christ, 
into  the  modes  of  expression  peculiar  to  the  Athanasian  creed  ;  and  in  several  sen- 
tences, that  the  former  accords  with  this,  without  being,  however,  dependent  upon 
it.  That  among  these  forms,  the  Symbol  at  present  existing,  was  framed  in  Spain 
during  the  seventh  or  eighth  century,  and  towards  the  end  of  the  eighth  was  con- 
veyed to  France.  That  the  old  appellation, — Creed  of  Athanasius, — which,  at  a 
later  period  was  misunderstood,  as  being  applied  to  it  from  Athanasius,  must  be 
referred  to  Spain.  That  the  catholic  faith  could  have  been  originally  distin- 
guished as  the  creed  of  Athanasius,  only  by  the  Arians,  in  contradistinction  to  the 
creed  of  Arius,  as  their  system  was  termed  by  their  opponents,  and  that  the  Arians 
in  Spain  for  a  long  time  stood  opposed  to  the  Athanasians.  To  this,  however, 
Kölner  in  his  Symbols,  urges  the  following  objections,  which  at  the  same  time 
give  support  to  the  opinion  that  this  Symbol  arose  in  France  in  the  fifth  century  : — 
1.  The  oldest  probable  testimonies  of  Avitus  of  Sienna  and  Ccesarius  of  Aries  re- 
fer it  to  the  French.  2.  Venantius  Fortunatus  wrote  his  commentary  in  France. 
3.  The  Gallic  church  at  the  first  adopted  it,  and  it  found  general  circulation,  and 
became  a  subject  of  general  reference  by  the  Gallic  bishops  and  councils  ;  and  still 
further  its  insertion  in  the  Gallic  Psalter,  with  which  it  was  disseminated  in  other 
lands.  4.  The  oldest  translation,  as  well  as  the  most  numerous  and  oldest  manu- 
scripts appeared  in  France. 

2.  Its  Nature  and  Design. — Since  we  know  nothing  with  certainty  either  of  the' 
real  author  of  this  Symbol,  or  of  the  time  of  its  composition,  or  of  the  circumstan- 
ces under  which  it  appeared,  or  which  in  all  probability  gave  it  existence,  we  can 
make  only  some  very  general  remarks  in  reference  to  its  design,  or  merely  infer 
what  that  design  was  from  its  nature.  We  therefore  retain  the  same  superscrip- 
tion to  this  Symbol  as  we  find  in  Luther's  treatise  on  the  Three  Symbols,  intro- 
duced as  the  Symbol  of  Athanasius  written  against  the  Arians,  and  we  discover 
its  design  clearly  expressed  in  the  first  and  last  sentences  :  "  Whoever  wishes  to 
be  saved,  above  all  things  it  is  necessary  to  maintain  the  catholic  faith"  .  . 
.  .  .  .  and  then:  "This  is  the  catholic  faith,"  &c.  It  furnishes  the  orthodox 
church  with  the  pure  catholic  faith,  or  the  general  faith,  and  this  not  so  much  in 
the  form  of  a  Confession, — as  it  does  not  begin  with  the  usual  expression,  "we 
believe," — but  in  short,  compendious  sentences,  to  which  a  further  explanation 
is  afterwards  added.  The  pointed  force  of  these  sentences,  the  completeness  with 
which  they  all  explain  the  doctrine  in  reference  to  the  Trinity  and  the  relation 
of  the  three  persons  of  the  divine  essence  to  each  other,  point  always  to  the  time 
in  which  the  catholic  faith  entered  into  an  open  warfare  against  all  kinds  of  here- 
sy, and  determined  upon  their  rejection ;  and  therefore,  the  design  of  this  Symbol 
can  be  described  in  no  better  vv'ay,  than  in  the  words  of  Luther :  "  The  other  Sym- 
bol, that  of  saint  Athanasius,  is  longer,  and  gives  each  article  in  fuller  detail,  on 
account  of  the  Arians; — namely,  the  article  that  Jesus  Christ  is  the  only  Son  of 
God,  and  our  Lord,  in  whom  we  believe,  with  whom  we  believe  in  the  Father,  as 
the  text  reads  in  the  first  Symbol :  '  I  believe  on  God,'  &c.,  '  and  on  Christ,'  &c< 
For  if  he  were  not  the  true  God,  he  could  not  be  honored  in  our  faith  equally 
with  the  Father.  For  this,  Athanasius  in  his  Symbol  labors  and  contends,  and  it 
is  truly  the  saving  principle  of  the  first  Symbol."  Indeed  this  is  true  ;  and  if  we 
could  not  prove  by  any  reference,  that  it  was  composed  with  this  express  design, 
yet  it  is  evidently  an  extension,  confirmation,  and  security  for  the  Apostolic  Sym- 
bol, though  it  discusses  the  three  articles  in  the  Form  less  diffusely  than  the  Ni- 
cene  Symbol.  Its  nature  therefore  proves  it  to  be  the  catholic  creed,  the  mainte- 
nance of  which  it  declares  necessary  for'  our  salvation.  From  this  it  appears  that 
a  mere  historical  faith,  or  a  merely  external  ecclesiastical  orthodoxy  is  insufficient. 
In  opposition  to  this  reproach,  which  has  been  thrown  upon  this  Symbol,  we  have 


INTROCUCTIUX.  XXXIU 

only  to  refer  to  the  living  and  life-giving  truths  which  it  embodies.  With  equal 
justice  we  might  utter  the  same  reproach  against  many  passages  of  the  holy  Scrip- 
tures, which  insist  upon  the  necessity  of  faith.  Should  we  feel  inclined  to  blame 
this  peculiarity  of  the  Symbol,  as  being  too  exclusive,  we  must  remember,  that  it 
is  the  duty  and  privilege  of  the  church  to  regard  herself  as  the  pillar  and  fortress 
of  truth,  exclusively  against  all  heresies.  The  question  here  is,  as  it  is  in  relation 
to  every  Symbol,  not  whether  we  shall  give  free  scope  to  the  inclination  and  ca- 
price of  men,  which  the  flesh  seeks,  but  whether  this  Symbol  will  stand 
the  test,  if  measured  with  the  rule  of  God's  word. 

3.  Its  Authority  and  Significancy. — The  Christian  church  has  esteemed  this 
Symbol  as  a  correct  expression  of  her  faith,  and  has  arranged  it  in  the  third  place 
among  the  ecumenical  Symbols,  a  rank  which  its  character  and  antiquity  seemed 
to  claim  for  it.  And  if  the  western  churches  exceeded  the  eastern  in  their  esti- 
mation of  this  Symbol,  it  was  in  consequence  of  the  very  natural  reason  that  it 
had  arisen  in  the  midst  of  them,  but  in  a  short  time  afterwards  the  eastern  churches 
followed  their  example. 

It  was  gradually  received  into  the  churches  of  various  countries,  and  generally 
used  in  their  public  services.  This  is  in  accordance  with  the  assertion  of  Adel- 
^bert,  bishop  of  Teroune  :  "  The  Symbol  in  the  sermon  of  saint  Athanasius,  whom 
he  catholic  church  were  accustomed  to  attend  with  the  utmost  reverence,  and  it 
commences  thus,  '  Whoever,'  &c."  To  the  same  effect,  Albo,  in  his  treatise  on 
the  "  Sacred  harmony  of  the  Church,"  declares  that,  "  upon  the  evidence  of  Ho- 
norius,  this  Symbol  was  formerly  sung  every  day,  but  noAV  it  is  repeated  on  Sab- 
baths in  a  full  attendance  of  the  whole  congregation,  and  the  confession  of  our  holy 
faith,  on  that  day,  is  publicly  celebrated."  The  council  of  Savaurense  ordained, 
that  this  Symbol  be  sung  only  in  the  morning,  because  it  was  published  at  the  time 
when  the  thick  night  and  darkness  of  heresies  and  of  errors,  were  universally  ex- 
posed and  dispelled.  It  was  chiefly  too  in  consequence  of  the  prevalence  of  this 
Symbol  in  the  church,  that  every  member  was  required  to  commit  it  to  memory. 

The  evangelical  church  received  this  Symbol  among  her  confessional  writings, 
as  an  evidence  of  her  conformity  with  the  ancient  church  in  every  thing  which 
belongs  to  the  catholic  faith.  But  although  Ballerman  and  other  Roman  writers 
charge  Luther,  with  having  ascribed  little  importance  to  the  Athanasian  Symbol, 
indeed  to  tha  whole  doctrine  of  the  Trinity,  it  is  sufficient  in  reference  to  the  lat- 
ter charge,  to  refer  to  the  numerous  sermons  and  other  writings  of  Luther,  which 
furnish  us  with  abundant  evidence  that  in  regard  to  the  Trinity,  he  has  invariably 
adhered  to  the  doctrine  laid  down  in  the  Scripture ;  and  in  reference  to  the  former 
it  is  only  necessary  to  remember,  not  only  some  of  his  declarations  already  refer- 
red to,  in  relation  to  this  Symbol,  but  also  some  passages  in  his  comments  on  the 
prophet  Joel,  where  he  says  in  reference  to  the  Symbol :  "  I  know  not  whether 
there  was  any  thing  written,  even  in  the  time  of  the  Apostles,  more  important  and 
more  sacred  in  the  church  of  the  New  Testament." 

The  numerous  translations  of  this  Symbol  into  other  languages,  furnish  abund- 
ant evidence  of  the  character  which  it  had  acquired.  We  have  already  alluded  to 
the  Greek  translation  of  it,  and  it  was,  soon  after  its  appearance,  translated  into 
the  Hebrew,  Arabic,  Anglo-Saxon,  and  German  languages. 


n.  The   Aujs:;uug  Co:iFES:iXu\. 

1.  Its  Appdlatioii  and  Orighi. — Thirteen  years  had  already  efapsed,  since  Lu- 
ther made  the  first  attempt  towards  the  Reformation.  To  be  convinced  how  nec- 
e.-,:;ary  ihii  had  becom'",  wa  shall  have  to  take  a  harty  glance  at  the  condition  of 


XXXIV  HISTORICAL 

the  church,  which  indeed  had  taken  the  ecumenical  Symbols  as  her  foundation,  but 
had  also,  in  the  course  of  time,  permitted  numerous  abuses  in  doctrine  and  wor- 
ship, to  be  introduced  and  superadded  to  these  Symbols.  Luther  was  not  the  first 
to  perceive  this ;  but  all  the  efforts  which  had  been  made  to  restore  the  church  to 
a  knowledge  and  performance  of  her  duty,  had  proved  unavailing,  up  to  the 
time  of  his  appearance.  Yet  now  tlie  time  was  ripe  when  Luther,  or  rather  the 
power  of  God  through  him,  was  to  pronounce  the  omnipotent  fiat,  which  thousands 
of  minds  perceived  to  be,  only  the  expression  of  that  which  had  been  living  in  their 
own  boioms,  and  had  become  the  object  of  their  warmest  desire. 

Luther  did  not  stand  alone,  as  more  or  less  of  his  predecessors,  all  the  eminent 
men  of  his  age,  stood  at  his  back,  and  hence  his  views  spread  abroad  with  the  ra- 
pidity of  lightning, — they  found  in  the  minds  of  all  a  joyful  acknowledgment,  and 
a  heartfilt  reception.  Only  in  the  church,  as  she  had  b?en  founded  amidst  the 
depravity  and  infirmity  of  men,  the  work  of  the  Reformation  met  with  no  encour- 
agiment.  The  holy  conclave  would  have  had  to  yield  up  their  existence  at  the 
same  time  with  their  errors.  Hence  th'.'y  endeavored  to  defeat  the  efforts  of  Lu- 
ther; and  because  it  seemed  impossible  that  they  should  submit,  it  was  natural 
that  a  new  church  should  be  erected,  which  should  acknowledge  the  word  of  God 
as  the  fountain  of  faith  in  all  the  elementary  principles  of  her  belief,  and,  as  an 
evidence  of  her  internal  harmony,  of  her  identity  with  the  pure  and  primitive 
church,  make  a  public  confession  of  these  principles. 

The  reformed  church  had  already  acknowledged  these  fundamental  principles 
frequently  and  openly ;  she  had  expressed  her  desire  that  a  general  Diet  of  the 
empire  be  appointed,  as  the  most  effectual  means  for  the  rejection  of  errors  in  be- 
lief; she  had  for  that  purpose,  already  expressed  her  approbation  of  "A  free. 
Christian  council," — for  although  they  arose  in  Germany,  yet  the  elements  of  the 
Reformation  were  now  diffused  throughout  Christendom.  The  German  emperor, 
Charles  V.,  perceiving  indeed  the  importance  of  these  matters,  but  not  compre- 
hending the  full  compass  of  them,  cherished  the  hope  that  he  might, by  gentle  means, 
again  restore  the  evangelical  autiiorities  of  the  church  to  a  reconciliation  with  the 
Roman  See.  He  perceived  that  these  dissensions  would  greatly  impair  the  union 
and  power  of  the  German  dominions,  as  well  as  his  own  imperial  authority ;  and 
therefore,  on  the  21st  of  January,  1530,  he  proclaimed  a  Diet  of  the  estates  gen- 
eral, to  take  place  at  Augsburg,  on  the  eighth  of  April.  In  reference  to  this  most 
important  object  of  the  Diet,  the  imperial  mandate  goes  on  to  say:  "In  order  to 
consult  further  about  the  dissensions  in  reference  to  our  holy  religion  and  Chris- 
tian faith, — how  the  opinions  and  sentiments, of  contending  parties  on  the  subject 
of  religion,  might  be  mutually  expressed,  explained,  and  considered,  with  moder- 
ation, mildness,  and  affection ;  that  the  errors  which  have  been  discussed  or 
avowed  by  each  party  in  their  writings,  being  abandoned  or  corrected,  those 
opinions  might  be  settled  and  reduced  to  one  plain  standard  of  truth  and  Christian 
harmony  ;  that  one  pure  and  true  religion  being  cherished  and  preserved  among 
us,  we  may  be  able  to  live  in  harmony  and  concord  in  one  Christian  church  also, 
in  the  same  manner  as  we  subsist  and  serve  under  one  Christ." 

Thus  an  opportunity  was  given  to  the  evangelical  authorities,  to  appear  with  a 
general  confession  of  faith.  They  perceived  at  the  same  time  the  whole  impor- 
tance of  the  occasion.  The  faithful  and  pious  chancellor.  Dr.  Gregory  Fontanus, 
advised  that  "  those  opinions  to  which  we  had  hitherto  adhered,  and  in  which  we 
still  persisted,  should  be  brought  together  in  a  systematic  form,  supported  by  evi- 
dences from  the  word  of  God,  in  order  that  we  might  have  something  definite  to 
present."  And  thus  prince  John  of  Saxony  gave  orders  to  Luther,  Jonas,  Bugen- 
hagen,  and  Melanchthon,  about  the  fourteenth  of  March,  1530,  under  the  instruc- 
tion of  the  imp-^rial  proclamation,  ■'' To  draw  up  th'^  articles  concerning  v\-hich 


INTRODUCTIOX.  XXXV 

there  had  been  contentions,  both  in  faith  and  in  other  external  usages  and  ceremo- 
nies of  the  church,  and  personally  to  deliver  it  to  him  at  Torgau  on  the  Sunday 
of  Oculi."  The  accomplishment  of  this  laboi  was  prolonged,  however,  for  some 
tim3,  as  may  hz  ssen  by  another  communication  of  the  elector  to  the  above-named 
th'iologians,  on  the  21st  of  March  ;  his  desire,  however,  was  finally  complied  with, 
aad  the  draft  when  finished  was  afterwards  made  the  elements  of  a  system  of 
Confession  by  Melanchthon,  as  appears  fioni  a  letter  of  the  elector  to  Luther, 
dated  at  Augsburg,  on  the  eleventh  of  May, — in  which  he  says:  "  After  you  and 
some  others  of  our  learned  theologians,  in  obedience  to  our  gracious  order  and  re- 
quest, had  brought  those  articles,  which  have  become  the  subject  of  controversy, 
in  the  form  of  notes  to  Wittemburg,  we  desire  not  to  conceal  it  from  you  that  Mr. 
Philip  Melanchthon  revised  these  notes,  and  drew  them  up  into  a  system,  and  we 
now  return  them  to  you.  And  it  is  our  gracious  desire  that  you  will  now"  still  fur- 
ther revise  these  articles,  and  that  you  may  feel  yourself  under  no  restraint,  in 
pointing  out  by  some  little  notes  or  remarks,  any  portions  which  may  please  you, 
or  which  you  think  proper  to  censure."  The  reply  of  Luther,  May  15,  is  gener- 
ally known  :  "  I  have  read  over  the  Confession  by  Mr. 'Philip  Melanchthon,  and  I 
am  well  pleased  with  it.  I  can  find  nothing  in  it  to  improve  or  to  change;  nor 
would  such  an  attempt  become  me  :  for,  in  this  art,  I  cannot  move  along  so  softly 
and  gracefully  as  he.  We  hope  and  pray  that  Christ  our  Lord  may  cause  this 
work  to  produce  a  train  of  great  results.     Amen."' 

We  remark,  that  in  the  w'ri tings  of  the  elector  the  reference  is  to  the  coiitrover-  ' 
ted  articles, — "  Articles  concerning  which  there  is  some  controversy,  and  when 
abuses  are  found,  there  they  are  corrected."  To  these  w'as  to  be  inferred  the 
draft  by  the  theologians  of  Wittemburg,  and  the  second  part  of  the  Confession 
is  the  place  where  we  have  to  seek  this  draft.  But  the  elements  of  the  seven- 
teen Articles,  concerning  Faith  and  Doctrine,  which  Luther  had  completed  in 
1529,  in  his  religious  controversy  with  Zwinglius  at  Marburg,  constitute  the  first 
part  of  the  Confession.  These  articles  were  altered  here  and  there  at  Marburg, 
and  then  laid  before  the  second  Suabian  Convent,  Oct.  16,  1529,  and  adopted  ;  and 
they  were  very  probably  transmitted  by  the  theologians  to  the  elector  at  Torgau, 
at  the  same  time  with  their  own  draft,  and  anothei  treatise  on  Faith  and  Works. 

These  three  works, — the  seventeen  Suabian  articles,  (or  rather  the  articles  of 
Marburg,)  the  treatise  on  Faith  and  Works,  and  the  draft  of  the  controverted 
articles, — were  laid  before  Melanchthon  at  Augsburg,  in  order  to  be  arranged  into 
one  system,  for  the  purpose  of  being  presented  as  a  public  Confession  before  the 
Emperor  and  his  subjects.  It  is  sufficiently  known  how  earnestly  he  took  this 
work  to  heart,  how  deeply  he  took  every  word  of  it  under  consideration,  being 
fully  aware  of  its  high  importance.  And  indeed  all  the  evangelical  party  had  to 
go  to  work,  with  greater  diligence,  to  ensure  the  successof  their  Confession  ;  for  the 
circumstances  under  which  it  would  have  to  be  exhibited  at  Augsburg,  gave  to  them 
only  a  stronger  motive  to  be  solicitous  for  the  future.  According  to  the  language 
of  th3  Emperor's  proclamation  for  a  general  diet  of  the  empire,  he  had  expressed 
him53lf  vary  frianlly  disposed  towards  them, — •'' Kindly  and  graciously  desiring 
that  each  of  tha  ehctors,  princes,  and  the  estates  general,  put  down  in  writing, 
in  th3  G  ;rman  and  Latin  languages,  his  views  and  opinions  of  the  errors,  dissen- 
sions, anl  abus23  already  referred  to,  and  deliver  a  copy,  in  order  that  these  errors 
and  dissensions  may  be  the  better  collated  and  compared,  and  the  sooner  reduced 
to  a  unanimous  Christian  system."  But  these  fair  prospects  soon  became  dar- 
kened ;  and  he  who  cams  to  the  diet  filled  with  the  best  hopes,  could  not  fail  to 
see  the  imminent  danger  which  threatened  the  Reformation. 

The  Emperor  already  at  Viacenza,  had  very  ungraciously  received  the  messen- 
gors  of  the  evangelical  parly,  Avho  hud  to  deliver  to  him  th^^ir  protestation,  towards 


XXXVl  IIISTÜRICAI. 

the  close  of  the  diet  at  Spire,  indeed  he  had  them  arrested.  He  delaj'ed  the  in- 
vestiture of  the  elector  of  Saxony  under  various  pretexts,  and  appeared  to  lend  a 
willing  ear  to  the  opponents  of  the  protestants,  who  had  gathered  around  him  at 
Insbruck.  We  shall  not  stop  to  consider  this.  For  the  declarations  of  the  Em- 
peror above  alluded  to,  and  particularly  the  occurrences  in  Italy  seemed  better  cal- 
culated to  facilitate  his  negotiations  with  thf  Pope.  We  turn  our  attention  to  the 
events  at  the  diet  itself.  There  the  Emperor  was  long  expected,  and  not  until  the 
evening  of  the  fifteenth  of  June  did  he  arrive  at  Augsburg,  where  the  elector  John 
of  Saxony  had  already  come  on  the  second  of  May,  the  landgrave  Philip  of  Hesse 
on  the  twelfth,  two  days  after  which  the  duke  Ernst  of  Lüneburg  came,  and  on  the 
twenty-fourth  the  landgrave  George  of  Brandenburg.  At  this  time  a  number  of 
evangelical  members  of  th:;  diet,  with  those  who  had  been  sent  to  the  diet  had  col- 
lected. Luther,  who  was  under  the  ban  of  the  imperial  edict  issued  at  Worms, 
had  to  remain  behind  at  Coburg.  But  the  famous  theologians,  whom  the  evan- 
gelical princes  were  to  bring  with  them,  did  not  fail  to  attend.  Along  with  Me- 
lanchthon  was  Justus  Jonas,  Dr.  Urban  Regius,  Dr.  Stephen  Agricola,  Mr.  George 
Spalatin,  Mr.  John  Agricola  of  Eisleben,  Andrew  Oslander,  John  Brentius,  John 
Rurcr,  Adam  Weis,  Martin  Moglin,  Dr.  Schnepf,  Dr.  Ordinger,  Dr.  Henry  Bock, 
and  others.  Among  the  princes  were  particularly  observed  the  Saxon  chancellors 
Brück  and  Bayer,  and  th;  margraves  Vogler  and  Heller.  Equally  numerous  with 
the  evangelical,  were  the  Catholic  princes  and  estates;  and  there  was  great  rea- 
son for  the  remarks  which  Luther  made  in  his  letter  to  Cordatus,  on  the  sixth  of 
July  :  '•'!  am  exceedingly  gratified  that  I  have  lived  to  the  present  hour,  in  which 
Christ  is  proclaimed  by  his  own  confessors  so  illustrious,  in  so  large  an  assembly, 
and  in  a  public  Confession  so  very  beautiful.  And  that  Scripture  is  fulfilled,  '  I 
will  declare  thy  testimonies  in  the  presence  of  kings,'  and  this  will  be  fulfilled 
also  which  is  spoken  by  one,  who  does  not  speak  falsely :  '  He  who  shall  confess 
me  before  men,  him  will  I  confess  before  my  Father,  who  is  in  heaven.'  " 

When  the  diet  had  commenced,  there  were  numerous  difficulties  to  be  encoun- 
tered. On  the  evening  of  the  arrival  of  the  Emperor,  he  summoned  the  four  prin- 
ces of  Saxony,  Brandenburg,  Lüneburg,  and  Hesse,  to  a  private  audience,  and  he 
enjoined  it  upon  them  to  forbid  the  theologians,  who  had  attended  them  to 
Augsburg,  to  preach  there.  Here  the  Register  of  Rurenburg  leports  in  reference 
to  these  men,  that  the  landgrave  of  Hesse  spoke  for  the  evangelical  party  as  well 
as  he  could,  on  the  subject  of  preaching  ;  and  when  king  Ferdinand,  in  the  French 
language,  pressed  the  subject  in  the  presence  of  his  royal  majesty,  the  Emperor 
would  pay  no  regard  to  his  entreaties,  and  indeed  manifested  signs  of  indignation, 
intimating  to  them,  through  his  brother  the  king,  that  he  would  persist  in  the  in- 
junction, and  desiring  them  to  understand  what  it  was  their  duty  to  do.  Then 
George  the  margrave  boldly  declared,  that  he  reverenced  this  doctrine,  and  would 
ever  abide  by  the  word  of  God ;  that  before  he  would  yield,  the  Emperor  might 
take  off  his  head ;  that  the  princes  for  the  present  ]iad  no  other  desire  than  to  ob- 
tain a  hearing,  and  that  on  the  next  day  at  the  early  hour  of  six,  the  Emperor 
would  give  a  further  answer  jn  reference  to  this  matter.  There  are  other  evi- 
dences that  the  heroism  of  the  margrave  George,  which  acquired  for  him  the  hon- 
orable sirnarae  of  Confessor,  made  a  favorable  impression  upon  the  emperor,  and 
it  is  facetiously  reported  that  he  exclaimed:  "Take  the  head  off  I  take  the  head 
off!  "  But  it  came,  however,  only  to  this,  that  the  emperor  finally  forbade  both 
parties  to  preach,  and  only  granted  occasional  permission  to  such  ecclesiastics  as 
those  to  v>'hom  he  himself  should  have  expressly  granted  the  privilege.  In  the 
second  place,  it  was  an  earnest  desire  of  the  Emperor,  that  the  evangelical  princes 
should  take  part  in  the  festival  of  Corpus  Christi,  about  to  take  place  the 
following  dav  :  but   Ihis  lik. -wise  wn.-  so  pertinacionr-ly  refused  by  the  margrave 


INTRODUCTION'.  XXXVll 

George,  that  king  Ferdinand  wept  with  indignation.  On  the  other  hand,  the 
emperor  refused,  and  even  determined,  not  to  let  the  Confession  of  the  evangelical 
party  be  read  or  delivered  at  the  general  diet. 

For  while  the  members  of  the  diet  were  convened  in  the  forenoon  of  Saturday, 
the  tw-enty-fifth  of  June,  and  after  an  address  of  the  Pope's  legate  in  reference  to 
the  religious  difficulties,  and  the  movements  of  the  Turks,  after  the  reception  like- 
wise of  a  message  from  the  Low  Countries  in  the  east,  praying  for  assistance  against 
the  Turks,  the  princes  of  Saxony,  Brandenburg,  Lüneburg,  and  Hesse,  who  to- 
gether with  the  representatives  of  Nuremburg  and  Reitlingen,  had  subscribed  to 
this  Confession  on  the  twenty-third,  appeared  with  the  instrument  in  their  hands, 
and  Dr.  Brück,  in  their  name,  entreated  the  emperor  to  permit  it  to  be  read  aloud, 
it  appeared  that  this  request,  so  just  and  reasonable  in  itself,  and  of  so  much  im- 
portance to  the  evangelical  party,  had  not  become  in  the  least  degree  more  accep- 
table than  before.  The  Register  above  referred  to,  relates  the  interesting  pro- 
ceedings, in  which  the  Confession  of  the  evangelical  party  finally  vanquished, 
through  the  assistance  of  God,  in  so  perspicuous  a  manner,  that  we  cannot  avoid 
quoting  several  remarkable  passages  here :  "  His  majesty,  after  the  conference 
with  the  elector  and  princes,  at  first  absolutely  refused  this  request,  and  peremp- 
torily required  the  Confession  to  be  presented  to  him ;  and  when  the  princes  who 
made  the  application,  continued  to  agitate  the  matter,  observing  that  necessity 
highly  required  it,  because  it  greatly  concerned  themselves,  the  salvation  of  their 
souls,  their  honor,  and  their  reputation;  unless  this  w^ere  done,  they  must  stand 
before  his  royal  highness  in  a  very  disreputable  light,  as  having  suffered  unbe- 
coming doctrine  and  opinions  to  be  disseminated  in  his  provinces  ;  on  account  of 
thisit  would  be  necessary  for  their  OW'U  character  to  be  publicly  heard.  His  impe- 
rial majesty  again  refused  a  third  time,  but  the  elector  and  the  princes  con- 
tinued to  press  the  matter,  and  desired  with  humility  and  piety,  that  he  would 
suffer  the  Confession  to  be  read  here  publicly.  For  nothing  had  been  written  in 
it  except  what  necessity  demanded,  and  no  one  was  assailed  with  abuse.  Then 
his  imperial  majesty  caused  them  to  be  informed,  that  he  felt  inclined  to  grant 
their  request,  but  as  it  had  become  late,  it  was  his  desire  that  their  electo- 
ral and  princely  graces  would  deliver  the  Confession  to  his  imperial  majesty,  and 
that  he  would  hear  it  at  two  o'clock  in  the  afternoon,  in  his  palace,  in  the  presence 
of  the  elector,  the  princes,  and  estates. 

"  On  the  other  hand,  the  elector  and  princes  caused  it  to  be  intimated,  that  it 
was  their  principal  desire  for  his  majesty  and  the  estates  to  hear  their  Confession, 
with  the  further  request,  if  it  w^ould  be  agreeable  to  him,  that  he,  at  the  appointed 
hour  at  which  he  had  proposed  to  hear  them  at  the  palace,  appear  again  at  the 
council  chamber,  and  permit  their  manuscript  to  be  read  there,  suffeiing  them  to 
retain  it  in  order  to  review  and  correct  it,  as  it  had  been  drawn  up  in  haste.  His 
highness  persisted  in  the  determination  of  hearing  it  at  the  palace,  but  was  wil- 
ling to  permit  the  elector  and  princes  to  retain  the  manuscript ;  and  to  this  the 
princes  had  to  submit. 

"  At  three  in  the  afternoon,  the  Confession  was  subscribed  by  the  elector  of 
Saxony  and  the  other  princes,  and  likewise  by  the  representatives  of  Nuremburg 
and  Reitlingen.  It  was  first  read  from  a  German  copy  by  the  Saxon  chancellor,  in  a 
clear  and  audible  voice,  so  that  all  who  attended  might  understand  it,  and  then  deliv- 
ered in  Latin  and  German  to  his  imperial  majesty,  in  presence  of  the  elector,  the 
princes,  and  estates.  Thereupon  his  majesty,  after  some  consultation  wdth  the 
other  electors  and  princes,  caused  it  to  be  said  by  duke  Frederick  to  the  elector  of 
Saxony  and  his  attendants,  that  his  impel ial  majesty  had  heard  the  Confession, 
and  because  the  due  consideration  of  it  would  be  tedious,  involving  matters  of  the 
greatest  importnncp.  necessitv  r°qniTed  his  majestv  to   reflfct  maturely  upon  it, 


XXXVlll  HISTOÄICAI, 

and  to  take  counsel ;  that  his  imperial  majesty  would  do  so  ;  that  he  would  exam- 
ine it  thoroughly  as  became  his  Christian  character ;  in  this  determination  he 
would  persist,  and  that  he  would  grant  the  elector  and  princes  who  had  spoken 
another  hearing.  This  answer,  and  especially  the  gracious  audience  which  had 
been  promised,  drew  from  the  elector  and  his  attendants,  the  warmest  expressions 
of  gratitude  towards  his  majesty,  the  king,  the  electors,  princes  and  estates,  pro- 
mising their  humble  services  and  obligations  in  the  most  friendly  terms.  And  it 
was  further  decided  that  they  would  conduct  themselves  towards  his  majesty  with 
submissive  loyalty,  and  that  they  would  faithfully  observe  and  perform  his  ma- 
jesty's orders,  not  only  in  reference  to  this  matter,  but  also  in  reference  to  all  the 
business  of  the  diet. 

"Afterwards  his  imperial  majesty  charged  the  elector  and  princes,  still  urging 
their  cause  with  earnest  entreaties,  to  keep  this  dangerous  manuscript  with  them- 
selves, and  not  have  it  published ;  and  they  promised  to  have  this  atten- 
ded to." 

That  which  was  aimed  at  from  the  first  as  an  apology,  became  a  confession. 
In  consequence  of  its  apologetic  character,  Melanchthon  had  at  hrst  named  it 
Apology ;  but  it  must  be  remarked  that  it  ought  to  ba  much  rather  called  a  Confes- 
sion. In  the  reports  of  the  delegates  of  Nuremburg,  other  appellations  still  appear  : 
they  speak  of  it  as  a  Proposal  or  Proposition,  and  as  the  Saxon  Abstract  or  Report. 
For  it  was  originally  the  intention,  that  each  evangelical  delegation  should  hand 
over  their  own  written  statement,  but  the  margrave  George  advised  that  they  should 
all  unite  in  one  general  Confession,  and  receive  Melanchthon's  Apology  as  such  a 
Confession,  which  on  account  of  its  great  importance,  and  the  place  where  it  was 
delivered,  was  called  the  Augsburg  Confession.  In  later  times,  during  the  con- 
troversy with  the  Jesuits,  it  was  distinguished  by  the  name  of  the  Evangelical 
Apple  of  the  eye,  (Prov.  7,  2,)  in  consequence  of  the  high  importance  which  the 
evangelical  church  attributed  to  it. 

And  lastly  it  still  remains  to  mention,  that  the  Emperor  himself  took  both  copies 
of  the  Confession,  which  the  chancellor  Brück,  after  having  read  them,  wished  to 
deliver  to  the  imperial  secretary,  Alexander  Schweis ;  and  it  was  his  intention 
to  keep  the  Latin  copy  himself,  and  to  transfer  the  one  in  Geiman  to  the  elector 
of  Mentz  as  chancellor  of  the  empire,  to  be  deposited  in  the  archives  of  the  govern- 
ment. In  this  manner  the  Latin  copy  of  the  Confession  came  into  the  archives 
at  Brussels,  whence  the  duke  of  Albo  afterwards  carried  it  with  him  to  Spain. 

Our  gratitude  is  due  to  the  determinate  resolution  of  the  elector  of  Saxony,  that 
the  Confession  was  read  in  the  German  language,  when  the  ernperor,  not  without 
design,  wished  the  Latin  text  to  be  read.  For  tlie  elector  is  said  to  have  cried 
out,  that  they  were  on  German  ground,  in  a  German  land,  and  he  hoped  the  em- 
peror would  not  refuse  to  hear  the  German  copy.  At  the  same  time  the  evangel- 
ical party  asserted,  that  the  Latin  copy  had  been  written  in  so  much  haste,  that 
it  would  be  very  difficult  to  read  it. 

2.  Its  Nature,  its  Composition,  and  Design. — The  Confession  of  Augsburg, 
as  we  have  already  observed,  comprises  the  three  manuscripts  which  had 
been  consigned  to  Melanchthon,  for  the  purpose  of  being  revised  and  formed 
into  one  system.  From  these  three  manuscripts  arose  the  tvv'o  parts  of  the  Con- 
fession,— the  first  of  which,  consisting  of  twenty-one  articles,  on  Faith  and  the 
doctrines  of  the  church,  and  the  second,  consisting  of  seven  articles,  on  abuses 
which  are  there  corrected,  are  diawn  up  in  a  clear,  artless,  firm,  and  elegant  style. 
In  these  articles  Melanchthon  comprises  the  opinions  of  the  theologians  ;  the  pre- 
face and  conclusion  were  added  by  chancellor  Brück.  It  is  said  that  the  Latin 
text,  without  the  preface,  however,  and  the  conclusion,  and  without  the  twentieth 
article,  was  finished  a  long  timj  before  the  German  copy,  and  that  this  text  alone 


INTRODUCTION.  XXXIX 

was  sent  to  Luther.  We  find,  indeed,  in  the  Register  of  tlie  14th  of  June,  this 
remark  :  ''  The  Saxon  Abstract  of  the  articles  of  Faith  ccnnposed  in  Gei  man,  is  to 
be  aEcribfd  to  tlie  Saxcn  delegates,  ytt  will  out  a  Prcfi.ce  or  a  Ccrclusicn,  and  as 
Philip  Melanchthcn  urdertook  to  revise  it,  he  did  not  wish  to  attach  any  Preface 
or  C  crclusicn  of  his  cvvn  1o  it  in  Gejman,  as  he  believed  that  the  Prelace  and  Con- 
clusion ought  to  be  composed  rot  only  in  the  name  of  the  elector,  but  in  that  of  all 
the  Lutheran  princes  and  estates  ;  ard  a\  hile  he  was  rendering  the  articles  in  Ger- 
m.an,  namely,  where  it  is  saiti  in  the  Latin  trxt  tl  at  this  or  that  was  preached  or 
m.aintaincd  by  the  Saxon  electors,  in  the  Gtiman  he  has  left  cut  the  Saxon  elec- 
tors, and  substituted  a  general  term,  which  is  ecually  applicable  to  all  the  estates." 
Eut  this  German  copy,  which  the  delegates  rf  KuurrAurg  could  have  sent  home 
on  the  fifteenth,  as  they  had  alrcccy  en  the  third  of  June  transmitted  the  Latin 
copy,  is  complete  ;  and  we  have  a  Geiman  mrinufciipt,  in  vhich  the  preface,  the 
conclus  on,  and  the  twentieth  article  also,  are  wanting.  Thus  it  appears  that  the 
German  text  was  ccmpletfd,  seen  after  the  ccn^pletion  of  the  Latin  probably,  but 
certainly  after  it.  We  believe  indeed  that  we  are  able  to  adduce  a  more  positive 
evidence,  that  both  copies  were  tranfmitted  to  Luther  at  Coburg.  On  the  six- 
teenth oJ  May,  according  to  the  Register,  "  the  delegates  of  INurtmburg  asked  of 
the  Saxon  chancellor,  what  his  grace  desired  to  discuss  at  this  diet  in  reference  to 
subjects  relating  to  religion  ?  He  answered  that  it  was  in  reference  to  a  proposi- 
tion concerning  this  article,  first  sketched  here  at  Augsburg,  in  order  that  it  be 
written  out  in  German  and  Latin,  but  that  it  was  still  unfinished,  having  been 
sent  in  order  that  Luther  might  revise  it ;  that  in  a  few  days  it  would  be  returned, 
not  to  be  retained,  but  to  be  sent  back."  If  we  observe  that  the  delegates  speak 
of  sending  a  draft  in  Latin,  "and  when  the  report  is  brought  into  German,  the 
draft  will  also  become  manifest;"  hence  we  need  only  assume  that  they  mean 
the  German  Confession  in  its  complete  state;  ibr  the  draft,  according  to  the 
testimony  of  the  Saxon  chancellor,  was  completed  already  on  the  16th  of  May. 
It  appears  too,  by  the  testimony  already  adduced  from  the  above  particulars  of 
the  14th  of  June,  that  the  Confession  by  Melanchthon  was  made  from  a  transla- 
tion of  the  Latin  text,  which,  however,  may  serve  no  less  for  a  true  original ;  be- 
cause Melanchthon,  after  he  had  completed  it  by  the  addition  of  a  Preface  and 
Conclusion,  with  all  diligence  applied  himself  to  the  improvement  of  the  German 
text.  He  himself  introduced  numerous  alterations  ;  and  it  is  not  reasonable  to  sup- 
pose that  Luther  hud  the  management  of  ;hese,  which  gradually  gave  to  the  ori- 
ginal draft  quite  a  different  form.  "  I  have  rendered  the  Preface  of  our  Con- 
fession somewhat  more  rhetorical  than  that  which  I  had  written  at  Coburg,"  he 
writes  to  Luther  on  the  fourth  of  May;  and  on  the  twenty-second  of  the  same 
month  :  "  I  am  making  many  alterations  every  day  in  the  Apology.  I  wish  you 
would  glance  over  the  articles  of  faith.  If  you  think  there  is  nothing  wrong  in 
them,  I  will  know  better  how  to  complete  the  rest.  For  they  must  be  gradually 
changed  and  accommodated  to  changing  circumstances."  And  on  the  day  after 
the  delivery  of  the  Confession,  he  writes  toCcmerarius,  that  he  had  altered  and  im- 
proved the  chief  parts  every  day,  and  that  he  would  have  made  still  greater  alter- 
ations, if  his  counsellors  had  permitted  him  ;  so  that  he  had  good  reason,  on  trans- 
mitting his  copy,  after  the  remarks  above  quoted,  to  write  to  bishop  Dietrich  re- 
specting Luther  :  "  I  desire  to  know  what  the  doctor  thinks  of  my  Apology." 

So  long  as  Melanchthon  was  preparing  this  Confession  for  his  master,  the  elec- 
tor, he  was  under  less  restrictions  in  reference  to  these  alterations.  But  when 
those  princes  and  estates  had  come  with  their  theologians,  with  writings  on  the 
same  subjects  to  the  diet,  and  had  agreed  to  present  a  general  Confession,  and  even 
this  of  Melanchthon's,  which  we  believe,  was  completed  in  the  first  weekin  June, 
lam  the  sTv-crul  artieh-s  had   to  be  ^etthd  in   genT^l   council,  and  established  in 


Xl  HISTUJUCAL 

full  conference.  And  hence  says  Melanchthon  with  great  reason :  "  I  have  as- 
sumed nothing  on  my  own  authority,  each  sentence  and  each  article  being  dis- 
cussed in  order  by  the  princes  and  other  rulers  and  advisers,  who  were  present." 
Thus  we  distinctly  perceive  that  the  existing  manuscripts  or  copies  deposited  in 
archives,  differ  widely  from  each  other.  There  appear  to  be  nine  Latin  manu- 
scripts, twelve  German,  and  one  in  French.  The  Latin  copies  are — 1.  The  Hes- 
sian, in  the  public  archives,  at  the  castle  of  the  elector  of  Hesse,  together  with 
another  Latin,  a  German,  and  a  French  manuscript,  brought  home  from  the  diet 
by  the  landgrave  Philip ;  and  it  has  been  characterized  with  this  epithet  properly 
enough  by  Forsteman,  and  though  it  occupied  the  second  place  among  the  public 
copies,  we  have  introduced  it  first,  because  it  manifestly  contains  the  Confession 
in  its  original  form,  that  is,  not  as  a  system  of  faith  under  the  title  "  Chief  articles 
of  Faith."  2.  The  Dessauan  manuscript,  in  the  general  archives  of  Anhalt, 
brought  home  from  the  diet  by  prince  Wolf.  It  has  neither  Title,  Preface,  nor 
Conclusion.  3.  The  manuscript  of  Regensburg,  among  the  public  documents  of 
the  cathedral ;  to  this  manuscript,  Gemeiner,  the  keeper  of  the  archives,  with  great 
inaccuracy  would  add  the  title  of  "  the  eighth  copy  from  the  original  text."  It 
is  written  in  two  different  hands,  and  has  numerous  corrections  from  copyists  and 
other  causes.  4.  The  manuscript  of  Wurtsburg,  in  the  archives  of  Wurtsburg. 
This  agrees,  like  the  foregoing  one  of  Regensburg,  mostly  with  the  text  of  Fabri- 
cus,  and  both  show  when  the  original  draft  of  the  Confession  was  completed. 
5.  The  manuscript  of  Ansbach,  in  the  archives  of  Nuremburg,  belonging  to  the 
public  records  of  Brandenburg,  brought  from  the  diet  by  the  margrave  George, 
together  with  three  German  manuscripts  of  the  same.  It  is  entire,  its  principal 
differences  being  in  the  article  concerning  the  vows  of  the  monks,  where  the  words 
are  omitted  from  "  the  Canons  teach  in  every  vow,"  to  "  are  exposed  to  the  eyes 
of  men;"  and  in  the  article  concerning  the  power  of  the  church,  a  considerable 
addition  appears,  which,  however,  we  still  may  notice  in  the  oldest  impression. 
From  an  examination  of  this  manuscript,  we  can  defend  Forsteman  against  Weber, 
that  the  preface  very  probably  was  written  at  the  same  time  with  this  text.  The 
ink  is  not  faded,  and  on  both  the  leaves  upon  which  the  preface  is  written  it  ex- 
tends over  the  whole  surface  of  the  paper,  and  to  both  margins,  the  other  part  of 
this  containing  a  part  of  the  controverted  article.  6.  The  manuscript  of  Hessia. 
It  is  the  first  manuscript  in  the  volume  of  records,  containing  numerous  corrections, 
and  agrees  in  general  with  the  first  Latin  impression.  7.  The  Hanoverian  manu- 
script, in  the  archives  of  Hanover,  brought  by  duke  Ernest  of  Lüneburg  from  the 
diet,  with  a  German  manuscript.  It  is  complete,  yet  almost  illegible  in  conse- 
quence of  the  numerous  corrections.  8.  The  manuscript  of  Nuremburg,  in  the 
archives  of  Nuremburg,  excepting  the  want  of  the  antitheses  in  articles  thirteenth 
and  eighteenth,  agrees  with  the  quarto  edition  by  Melanchthon,  in  1531.  It  has 
apparently  many  corrections,  and,  a  circumstance  of  some  importance,  the  names 
of  seven  princes  subscribed.  9.  The  manuscript  of  Weimar,  in  the  public  records 
of  the  General  History  at  Weimar.  It  is  found  in  the  records  of  the  convent  of 
Naumburg,  15C1,  and  was  written  at  that  time,  as  Weber  and  Forsteman  have 
proved.  It  agrees  with  the  quarto  edition  of  Melanchthon,  word  for  word,  though 
the  antitheses  in  articles  thirteen  and  eighteen  are  wanting. 

The  French  translation  of  the  Augsburg  Confession  appears  in  the  archives  ot 
the  elector  at  Cassel,  and  was  inserted  in  the  volume  of  public  records  with  a  Latin 
and  German  manuscript.  Like  the  first  Ansbach  German  manuscript,  it  wants 
the  preface  and  the  controverted  articles  ;  on  the  other  hand,  it  contains  the  article 
concerning  the  invocation  of  saints,  and  thus  resembles  the  Spalatin  manuscript. 
It  is  quite  probable  that  this  is  a  translation  of  that  manuscript,  concerning  which, 
on  the  2Sth  of  Mav.  1530.  the  drl-^gates  of  Nuremburg  wrote  to  th'jir  master ; 


INTRODUCTION.  xH 

"  The  Report,  that  is,  the  Augsburg  Confession,  was  composed  in  Latin,  German, 
and  French."  The  author,  no  doubt,  was  Tücher  of  Nuremburg,  who  by  order  of 
the  elector  of  Saxony,  translated  into  French  a  copy  of  instructions  to  be  deliv- 
ered to  the  emperor.  On  the  authority  of  Forsteman,  the  imperial  secretary  had 
nothing  to  do  with  the  translation  of  this  article. 

The  German  manuscripts  are  the  following: — 1.  That  of  Spalatin,  in  the  ar- 
chives of  Weimar.  It  is  in  Spalatin's  own  hand-writing,  without  the  Preface,  and 
containing  the  third  part  only  of  the  articles  concerning  monastic  vows.  Among 
all  manuscripts  this  exhibits  the  Confession  in  the  most  ancient  form.  2.  That 
of  Anspach.  It  wants  the  Preface,  the  twentieth  and  twenty-first  articles,  and 
likewise  the  controverted  articles.  It  still,  however,  agrees  in  its  details  more 
with  the  manuscript  of  Spalatin,  than  with  later  ones.  Though  it  exhibits  varia- 
tions from  the  former,  which  are  wanting  in  the  latter,  and  thus  it  seems  to  oc- 
cupy a  kind  of  medium  position  between  the  two.  3.  That  of  Hanover.  This  is 
considered  original,  entirely  corresponding  with  the  foregoing  only  from  the  first 
to  the  nineteenth  article,  together  with  the  Conclusion,  and  the  Introduction  to 
the  controverted  articles,  and  then,  it  was  certainly  written  by  a  different  hand, 
the  Preface,  together  with  the  twentieth  and  twenty-first  article  and  the  contro- 
verted articles  is  added,  and  some  necessary  variations  from  the  first  draft  are 
made,  probably  by  the  same  hand,  yet  in  so  careless  a  manner,  that  it  is  forgotten 
to  insert  the  conclusion  to  the  articles  of  faith  and  the  introduction  to  the  contro- 
verted articles  after  the  nineteenth  article  ;  but  in  the  proper  place  of  this  introduc- 
tion, the  twentieth  and  twenty-first  articles,  omitted  in  their  own  place,  are  writ- 
ten, and  then  the  conclusion  and  introduction  follow.  4.  That  of  Hessia.  It 
contains  corrections  from  a  hand,  not  contemporary  indeed,  and  not  so  late  as  the 
last.  It  is  complete,  and  corresponds  almost  entirely  With  that  of  Augsburg. 
5.  That  of  Nuremburg.  It  exhibits  numerous  instances  of  conformity  with  those 
of  Weimar,  Anspach,  and  Hanover,  more  especially,  however,  with  the  copy  in 
the  records  of  Mentz  ;  and  contains  the  names  of  eight  princes  subscribed.  6.  That 
of  Munich,  in  the  public  archives  of  Munich.  It  shows  a  strict  correspondence 
with  later  manuscripts  in  their  complete  form.  It  frequently  adds  the  text  from 
the  leading  edition  of  IMelanchthon,  and  is  remarkable  on  account  of  some  peculiar 
readings,  ending  however,  with  the  article  concefnhig  the  Mass,  in  the  words, 
far  andre  Lebendigen  und  Todten.  7.  That  of  Weimar.  It  is  only  a  copy  of  a 
copy,  agreeing  mostly  with  the  above  manuscript  of  Mentz;  it  contains  readino-s, 
however,  which  occur  in  the  oldest  impressions,  and  in  the  editio  princeps.  8.  That 
of  Nordlingen,  in  the  public  archives  of  Nordlingen.  It  betrays  deficiencies  which 
characterize  it  as  an  incorrect  transcript,  and  agrees  in  general  with  the  Augsburg 
manuscript,  and  the  impression  of  Oberland.  9.  That  of  Augsburg,  in  the  library 
at  Augsburg.  It  agrees  with  that  of  A'ordlingen,  and  also  with  the  copy  of  Ober- 
land, and  especially  with  the  last;  so  that  it  appears,  both  have  originated  from 
the  same  source.  10.  The  second  manuscript  at  Augsburg.  This  is,  incontesta- 
bl)',  a  very  important  manuscript.  It  agrees  with  that  in  the  public  records  at 
Mentz  ;  it  exhibits  corrections,  however,  in  which  the  original  reading«  are 
changed,  and  those  inserted  which  occur  in  other  manuscripts,  and  in  the  editio 
2>rincrj>-t.  These  corrections,  with  few  exceptions,  are  written  by  the  same  hand, 
and  they  may  be  a  still  greater  evidence,  that  this  manuscript  was  compared  with 
the  original  copy,  when  it  was  used  by  the  evangelical  and  Roman  Catholic  par- 
ties, in  the  examination  of  tlie  draft,  which  was  made  at  the  diet.  From  the  most 
positive  evidence  we  can  declare,  that  this  very  manuscript  affords  us  the  text  of 
the  Augsburg  Confession,  in  a  form  which  exhibits  the  highest  degree  of  confor- 
mity with  that  which  was  delivered  to  the  emperor.  The  variations  from  the  ori- 
ginal seem  to  consist  mostly  in  differences  of  orthography  among  the  writers ;  as  to 

F 


Xlii  HISTORICAL 

the  text,  no  further  variations  appear.  "  With  all  propriety  this  manuscript  may 
be  used  as  a  ground  for  a  new  edition  of  the  Augsburg  Confession."  This  is  the 
opinion  of  Forsteman,  which  we  cannot  vouch  for,  without  an  actual  inspection  of 
the  manuscript.  11.  The  third  manuscript  of  Anspach.  Weber  calls  this  merely 
a  transcript  of  the  foregoing  manuscript,  by  the  same  hand,  in  which  his  correc- 
tions are  introduced  into  the  text.  Forsteman  opposes  this  ;  and  we  can  agree 
with  him  too,  from  our  own  comparison  of  both  manuscripts.  If  Forsteman  is 
right,  as  we  believe,  this  manuscript  stands  pre-eminent  among  them  all,  and  no- 
thing should  prevent  us  from  declaring  it  a  true  copy  of  the  original.  12.  The 
copy  from  the  records  of  Mentz,  from  which  the  text  of  the  Book  of  Concord  has 
been  usually  taken,  because  it  was  long  regarded  as  the  original  itself,  although  it 
is  nothing  but  a  copy,  and  more  than  this  a  defective  one. 

Before  we  describe  how  this  copy  attained  the  unmerited  honor  of  furnishing  the 
text  for  the  Book  of  Concord,  we  must  make  some  necessary  remarks  concerning 
the  first  publication  of  the  Confession,  because  the  history  of  this,  especially  of 
the  so-called  editio  variata,  shows  us  why  recourse  was  had  in  the  compilation  of 
the  Book  of  Concord  to  a  manuscri^jt  of  the  Confession,  in  preference  to  Melanch- 
thon's  editions. 

As  remarked  above,  the  empsror  ordered  the  evangelical  party  not  to  publish 
the  Confession,  and  these  had  promised  to  obey.  But  without  the  knowledge  or 
consent  of  these  men,  there  appeared  even  during  the  diet,  and  immediately  after 
the  conclusion  of  it,  seven  different  editions,  six  in  German  and  one  in  Latin,  and 
indeed,  as  was  natural  enough,  without  betraying  the  printer,  the  publisher,  or  the 
editor.  They  were  all  published  from  one  manuscript ;  the  first  four  German  edi- 
tions were  published  in  the  Swiss  dialect ;  the  fifth  in  the  dialect  of  Lower  Saxo- 
ny; the  sixth  in  the  high  German  dialect.  They  differ  but  little  from  each  other. 
The  first  four  abound  in  typographical  errors,  the  fifth  still  more,  but  the  sixth  is 
more  correct.  The  Latin  publication,  in  its  peculiarities,  approaches  the  manu- 
script of  Anspach,  and  has  likewise  numerous  typographical  errors,  from  which  it 
is  evident  that  the  publisher  knew  very  little  about  Latin. 

The  want  of  authenticit)''  in  these  publications,  caused  Melanchthon,  as  he  saj's 
himself,  in  his  Latin  preface,  not  indeed  from  the  positive  order  of  the  elector,  and 
yet  not  without  his  previous  knowledge,  to  issue  a  publication  of  the  Latin  and 
German  text.  This  edition  has  the  following  title  :  "  Confession  of  Faith,  exhib- 
ited to  the  invincible  emperor,  Charles  Augustus,  at  the  Diet  of  Augsburg,  1530  ; 
to  which  is  added  the  Apology  of  the  Confession,  both  in  German  and  Latin.  Wit- 
temburg."  And  at  the  end, — "  Printed  by  George  Rhau,  1531."  From  this  last 
date,  we  must  not  conclude,  that  this  edition  first  appeared  in  1531.  1.  Because 
Melanchthon  says  in  the  preface  to  his  editio  prliiceps  concerning  that  first  publi- 
cation :  "  It  was  published  two  months  before,  by  some  speculating  typographer." 
2.  Because  the  date,  1531,  is  not  applicable  to  the  publication  of  the  Confession, 
but  to  that  of  the  Apology.  The  Confession  was  published,  and  in  circulation, 
before  the  publication  of  the  Apology.  3,  Because  we  learn  from  a  letter  of  Pis- 
torius,  dated,  Midda,  18th  of  January,  1561,  addressed  to  the  landgrave  Philip,  on 
the  occasion  of  the  Naumburg  Convention,  where  the  princes  v/ished  to  subscribe 
to  the  authentic  copy  of  the  Confession  :  "  Since  I  have  heard  that  your  princely 
grace  has  sought,  witli  so  much  diligence,  for  a  copy  of  the  Augsburg  Confession, 
corresponding  with  the  one  delivered  to  his  imperial  majesty,  in  153U,  in  order  to 
provide  against  our  adversaries,  who  keep  circulating  t!ie  injurious  report,  that  we 
have  no  longer  the  Confession  which  was  delivered  to  the  emperor.  Now,  I  have 
two  copies,  one  in  Latin  and  one  in  German,  of  the  very  first  edition  in  quarto, 
prLated  at  Wittemburg.  and  brought  to  the  Diet  ct  Augsburg.     Thcic  copi«  s  I 


INTRODUCTION.  xliÜ 

transmit  to  you,  which  I  received  of  Dr.  Biück,  and  which  agree  in  every  respect 
with  the  nnanuscript  delivered  to  his  imperial  majesty." 

This  publication  has  the  eifect  of  presenting  both  texts  united  in  one  copy,  though 
they  both  at  the  same  time  can  be  separated  in  such  a  manner  that  comparative 
forms  of  examples  can  be  viewed  at  pleasure.  More  numerous  editions  of  this  text 
rapidly  succeeded  each  other,  different  examples  of  which  are  those  of  Feuerlein» 
Weber,  and  Dr.  Gottler,  in  his  invaluable  Monography,  and  in  addition  a  critical  lit- 
erary history  of  the  original  copy  of  Melanchthon's  Augsburg  Confession  and  the 
Apology  in  Latin  and  German,  printed  at  Nuremburg  in  1830.  Concerning  the 
formation  of  this  text,  Melanchthon  says  in  the  preface  of  his  publication,  "that 
he  himself  prepared  it  from  a  copy  of  great  authenticity."  It  is  now  uncertain 
whether  these  words  have  reference  to  the  Latin  only,  or  to  the  Latin  and  Ger- 
man both  ;  and  it  is  still  more  uncertain,  whether  Melanchthon  inserted  the  amend- 
ments which  he  had  already  made  in  his  first  publication,  and  in  what  relation  his 
text  stands  to  that  delivered  to  the  emperor.  Both  of  these  very  important  inqui- 
ries it  may  be  our  duty  in  this  place  to  answer.  1.  The  words  which  we  have 
quoted  from  the  preface,  have  reference  only  to  the  Latin  text ;  for  Melanchthon 
took  his  draft  from  this,  which,  in  a  very  immature  state  in  consequence  of  the 
great  haste,  w^as  delivered  to  the  emperor ;  nor  can  it  be  said  with  any  more  rea- 
son, that  he  derived  it  from  a  copy  finished  before  the  delivery.  Indeed  of  the 
German  text,  he  still  had  the  draft  in  his  own  hands.  2.  In  the  Latin  text  Me- 
lanchthon made  very  little  alteration,  of  which  assertion  the  readings  furnish 
abundant  evidence,  as  well  as  the  silence  of  the  archbishop  Lindanus,  who,  in  his 
late  work  on  the  discrepancies  in  the  Concordia,  15S3,  only  reproaches  the  German 
text,  and  the  later  Latin  publications  of  the  Concordia,  pointing  out  spurious  read- 
ings, but  not  from  the  Latin  editio  prii/ceps ;  and  in  reference  to  this  matter,  Lind- 
anus  w^as  the  best  qualified  to  judge,  for  he  had  himself  seen  the  Latin  draft  in  the 
archives  of  Brussels.  The  German  text  w'as  diligently  revised  by  Melanchthon, 
and  frequently  changed,  not  only  in  letters  and  in  words,  but  the  twentieth,  twen- 
ty-seventh, and  twenty-eighth  articles,  were  entirely  remodelled.  From  particu- 
lar instances,  of  which  we  shall  speak  hereafter,  we  are  convinced  that  our  text 
approaches  much  nearer  the  original  copy  which  was  delivered  to  the  emperor, 
than  does  the  editio  priuceps  of  Melanchthon.  For, — 1.  Our  text  is  derived  from 
the  best  manuscripts,  especially  the  second  of  Anspach.  We  shall  not  presume, 
however,  that  any  one  of  these  manuscripts,  even  the  third  of  Anspach  itself, 
would  have  been  correct,  according  to  this  text  of  Melanchthon,  if  he  delivered 
that  one  to  the  emperor.  3.  It  was  not  a  very  long  time  before  that  he  had  writ- 
fen  the  dral^t  of  the  Latin  text  in  its  purity,  and  so  it  was  also  but  a  short  time  till 
important  alterations  of  the  German  text  w-ere  made,  which  the  numerous  contro- 
versies on  the  subjects  of  the  text  had  rendered  necessary.  4.  Melanchthon  him- 
self says,  that  his  counsellors  had  forbidden  him  to  make  any  further  alterations ; 
that  he  had  improvements  in  readiness,  which  he  was  not  suffered  to  apply;  so 
that  he  seized  the  first  opportunity  which  presented,  to  accomplish  what  still 
seemed  requisite,  and  this  was  the  publication  of  the  Confession.  5.  Our  text 
may  be  regarded,  if  prejudice  could  bo  laid  aside,  as  the  publication  of  the  original 
copy,  while  the  text  of  the  editio  princeps  is  much  more  labored,  more  profound, 
and  more  refined. 

Ill  reference,  however,  to  the  names  subscribed  to  the'  Confession,  they  may, 
indeed,  prove  the  editio  princejis  to  be  historically  correct.  For  Melanchthon 
must  certainly  have  known  who  subscribed  the  Confession,  and  he  could  neither 
have  added  to,  nor  taken  from  it,  a  single  name  Avithout  incurring  the  reprehen- 
sions of  his  adversaries.  But  the  subscribers  of  the  editio  princeps  defend  its 
.Tci'uracy  up  to  th"  y^ar  IS??,  when  an  edition  at  Brand^^nburg,  accordinij  to  a  col- 


Xliv  HISTORICAL 

lation  by  Cffileslin  and  Zoch,  appeared  with  a  catalogue  of  false  names,  which 
were  afterwards  transferred  into  the  German  edition  of  the  Book  of  Concord.  It 
inay,  indeed,  be  correctly  inferred  from  this,  that  the  elector  Frederick  and  duke 
Franz  subscribed  the  Latin  copy  of  the  Confession,  as  the  more  important  one,  but 
not  the  German  copy,  because  they  were  not  then  in  the  exercise  of  any  civil 
office.  This  is  a  source  from  which  nothing  cjan  be  conceived  and  nothing  known, 
when  such  a  difference  between  the  two  copies  was  made.  In  relation  to  the  edi- 
tio  princeps  it  may  still  further  be  said,  to  judge  from  its  correspondence  with  the 
Latin  copy  and  the  manuscripts,  that  no  objection  was  made  in  this  respect  to 
Philip,  landgrave  of  Hesse,  at  the  conventioij  in  Naumburg  in  1561,  where  he  was 
then  still  present,  and  further  that  Lindanus  seems  to  remember  nothing  of  any 
such  occurrence. 

These  alterations  by  Melanchthon  in  the  quarto  edition  of  1531,  which  sooij 
after  received  further  amendments  in  the  octavo  edition  of  1531  and  1538  in  Latin, 
and  then  in  German  1533  and  1536,  excite  no  further  attention,  since  they  only 
affect  the  composition  and  the  style,  but  by  no  means  make  any  innovation  upon 
the  Lutheran  doctrine.  For,  although  Wigand,  with  some  plausibility,  says  in 
reference  to  the  first  octavo  edition  :  "  Some  time  after,  in  the  same  year,  another 
edition  appeared  in  octavo  form,  which  Melanchthon,  without  consulting  others, 
began  to  change  in  several  places,  introducing  injurious  alterations  as  well  as 
good," — yet  we  have  a  more  certain  evidence  against  this  objection,  in  the  Apol- 
ogy of  the  Augsburg  Confession:  "In  the  first  ten  years,  that  is,  from  1530 
to  1540,  no  alteration  appeared  which  could  be  regarded  as  serious  in  reference  to 
any  real  doctrines,  or  points  aff'ecting  our  articles  of  faith."  Melanchthon  indeed, 
as  the  alterations  themselves  prove,  was  entirely  and  exclusively  inlluenced  by  the 
desire  to  render  that  evangelical  system  of  truth,  so  gloriously  acknowledged  at 
Augsburg,  always  better,  to  defend  it  always  with  still  greater  energy  and  success, 
on  which  account  it  has  come  to  pass,  that  this  Confession  and  Apology  has  ever 
been  regarded  as  the  general  Confession,  but  by  no  means  as  Symbolic  writings 
in  our  sense  ot  that  term.  On  the  other  hand,  it  is  a  circumstance  of  much  im- 
portance, that  in  the  year  1510,  a  new  Latin  quarto  edition,  by  George  Rhau,  ap- 
peared, which  presents  the  tenth  article, — concerning  the  Lord's  Supper, — in  the 
following  words:  "Respecting  the  Lord's  Supper,  they  teach,  that  the  body  and 
blood  of  Christ  may  be  represented  with  bread  and  wine  to  those  who  participate 
in  that  sacrament ;"  whereas  in  its  original  form  it  read  thus  :  "  Respecting  the 
Lord's  Supper,  they  teach,  that  the  true  body  and  blood  of  Christ  are  truly  pres- 
ent, and  are  distributed  to  those  who  participate  in  the  Lord's  Supper,  and  the 
learned  likewise  approve  it."  This  alteration  was,  in  every  sense,  a  deviation 
from  the  Lutheran  doctrine  of  the  Lord's  Supper,  and  an  approach  towards  the 
Calvinistic  doctrine,  which  article,  when  so  rendered,  can  be  conveniently  cx- 
plahied  in  accordance  with  his  doctrine;  as  Calvin,  in  1557,  writes  to  M.  Schel- 
ling  :  "J  do  not  reject  the  Augsburg  Confession,  to  which  I  willingly  and  cheer- 
fully would  subscribe,  as  the  author  himself  has  explained  it."  But  that  which 
the  Calvinist  would  regard  merely  as  an  interpretation,  elucidation,  indeed,  as  it 
would  naturally  seem  to  him,  an  improvement,  the  Lutheran  must  view  as  a  dan- 
gerous and  unwarrantable  perversion  of  his  Confession  of  Faith;  and,  indeed,  this 
is  evident  from  the  attack  of  Eck  upon  Melanchthon  at  the  colloquy  at  Worms, 
1511,  where  the  altered  copy  of  the  Augsburg  Confession  was  brought  forward, 
and  equally  evident  must  it  be  from  the  further  history  of  the  Lutheran  church. 
At  this  collo(]uy  Melanchthon  at  last  was  obliged  to  discontinue  his  reference  to 
,the  altered  edition,  and  the  elector,  John  Frederick  of  Saxony,  declared,  "  that  he 
was  determined  to  disregard  thr  new  edition,  and  adhere  only  to  the  original." 
From  this  it  evidently  appears,  that  the  ehn-tor  could  not  sanction  tlu'^e  altera- 


INTRODUCTION.  xlv 

tions  of  the  Confession ;  besides  the  plector  had  before  this  time  taken  umbrage  at 
the  frequent  alterations  made  by  Melanchthon.  For  Luther,  during  the  session  of 
the  Convention  at  Smalcald,  said  to  the  princes  who  visited  him  in  his  illness : 
"  After  my  death,  dissensions  will  occur  at  the  university  of  Witteniburg,  and  my 
doctrines  will  be  altered."  The  elector  took  this  so  deeply  to  heart,  that  imme- 
diately after  the  recovery  of  Luther,  he  came  to  Wittemburg,  and  intimated  to 
Luther  and  Bugenhagen,  through  the  chancellor  Brück,  that  he  did  not  like  to  hear 
that  Melanchthon  and  Creuziger  employed  modes  of  expression,  in  the  articles  of 
Justification  and  Good  Works,  different  from  those  of  Luther;  that  Melanchthon 
indeed,  in  editing  the  Augsburg  Confession,  had  taken  upon  himself  the  responsi- 
bility, without  consulting  his  friends,  to  alter  several  words.  "  These  alterations 
taking  place  now,"  said  the  elector  in  a  prophetic  spirit,  "what  will  occur,  Dr. 
Martin,  when  we  both  close  our'cyes  ?  Our  oldest  prince  is  still  a  child,  and  our 
brother  is  yet  young,  and  there  is  a  great  deficiency  in  competent  men."  Much 
less  could  he  call  the  altered  edition  a  good  one ;  and  indeed  Brück  had  to  speak  in 
reference  to  this  matter,  with  Melanchthon,  at  the  request  of  the  elector,  and  make 
him  acquainted  with  that  nobleman's  dissatisfaction.  In  the  General  History  of 
the  doctrines  of  the  Protestants,  by  Weber  and  Planck,  the  evidences  may  be  seen 
which  have  been  employed  to  refute  the  foiegoing  assertions.  But  although  both 
these  allow  no  weight  to  these  assertions,  and  especially  wish  to  make  it  appear, 
that  Luther  was  aware  of  the  alterations  of  Melanchthon,  not  viewing  them  with 
silence,  but  even  sanctioned  them,  yet  this  would  be  an  objection  against  which 
many  evidences  can  be  adduced,  in  all  respects  claiming  our  attention.  For 
the  evidence  of  Wigand  is  worthy  of  remark,  who  says  :  "I  heard  from  George 
Rorarius,  that  Dr.  Luther  said  to  Melanchthon, — 'Philip!  Philip!  you  are  not 
doing  right,  in  altering  the  Augustan  Confession  so  often  ;  for  it  does  not  belong 
to  you,  but  to  the  church.'  "  And  this  was  far  from  being  a  Flacian  tale,  as 
Planck  would  represent  it ;  indeed  the  theologians  of  Jena  had  made  the  assertion, 
at  the  colloquy  in  Altenburg,  held  in  1568,  without  contradiction  by  their  oppo- 
nents. Selnecker  and  Chytraus,  who  at  first  had  expressed  a  favorable  opinion  of 
tlie  alterations  of  Melanchthon,  signed  the  report  addressed  to  the  elec- 
tors of  Saxony  and  Brandenburg,  dated  March  15,  1578,  in  which  it  is  said,  that 
the  Augsburg  Confession  was  altered,  by  the  advice,  consent,  and  recommendation 
of  the  devout  Dr.  Luther,  as  the  alteration  was  undertaken  and  accomplished  dur- 
ing his  life.  This  cannot  be  indicated  by  the  authority  of  any  theologian;  for  it 
is  true  that  there  were  several  still  living,  who  could  vouch  that  no  alteration  of 
the  Augsburg  Confession,  or  of  the  Loconim  Communium,  met  the  approbation  of 
Dr.  Luther.  And  that  this  is  the  general  view  of  the  subject,  is  proved  especially  by 
the  important  declaration  of  the  Reformed  theoloü:ian,  John  Vossius,  against  Hugo 
Grotius,  who  asserts  that  to  view  the  Belgic  Confession  as  having  been  altered  is 
inevitable,  because  that  alteration  was  made  at  Augsburg.  Vossius  writes  to 
him:  "You  say  that  the  Augustan  Confession  has  been  changed.  I  know  not 
whether  that  is  of  any  great  consequence,  since  it  was  altered  by  the  private  judg- 
ment of  Melanchthon,  but,  if  I  am  not  deceived,  it  was  never  altered  by  public 
authority.  This  one  thing  at  least  I  know,  that  Melanchthon  was  frequently  re- 
proached by  Luther  for  doing  this,  without  seeking  the  counsel  of  others.  I  know 
also  that  the  princes  of  Germany,  who  adhere  to  the  Augustan  Confession,  ac- 
knowledge no  other  except  that  exhibited  to  Charles  V.  in  1530."  It  is  true  that 
no  public  declaration  of  Luther's  upon  this  point  has  come  down  to  us,  but  it  is 
abundantly  sulHcient  for  us  to  know  what  is  said  in  the  Apology  of  the  Augs- 
burc  Confession,  that  Luther  had  by  no  means  approved  the  interferences  of  Me- 
lanchthon, but  indeed  guarded  against  them  with  the  greatest  diligence.  At  first  he 
£aid  nothing  publicly  respecting  it,  until  finally  he  determined  to  write  to  him, 


Xlvi  mSXOKK.AL 

when  in  the  name  of  tha  elsctor,  hn  was  entreatid  by  chancellor  Brück,  in  thi; 
foUowinn-  language  :  "  I  have  several  times  offered  the  best  admonitions  to  Me- 
lanchthon,  but  he  has  not  followed  them.  Do  you,  therefore,  make  all  the  efforts 
in  your  power,  and,  in  the  name  of  God,  do  your  utmost  to  preserve  the  purity  of 
our  holy  doctrines."  Luther  was  exceedingly  mortified,  on  seeing  that  it  would 
be  necessary  for  him  to  act  in  opposition  to  Mclanchthon  ;  and  we  need  not  be  sur- 
prised, if  he  bewailed  the  unfortunate  circumstance  in  a  letter  to  his  friends.  "  He 
had  so  long  regarded  Melanchthon  as  a  true  and  active  co-laborer,  to  whom  he 
himself,  to  whom  the  church,  owed  so  much  gratitude,  might  he  not  hope  to  win 
him  back  by  gentle  and  soothing  admonitions,  and  restore  him  again  from  these 
dangerous  and  p3rnicious  deviations  ?" 

In  the  church,  the  copy  of  the  L':itin  Confession  of  1510,  was  that  which 
particularly  vi'as  said  to  be  altered,  while  the  earlier  impressions,  and  the  German 
copy,  were  not  included  under  this  characteristic,  this  copy  having  obtained  at  no 
time  any  considerable  repute.  At  the  time  when  the  Cryptocalvinists  had  the 
supremacy,  it  did  prevail  to  some  extent,  even  so  far  as  to  induce  the  princes  op- 
posed to  it,  to  enter  into  an  examination  of  the  discrepancies  at  the  Convention  of 
Naumburg  in  15(31,  as  "  it  was  referred  to,  on  the  part  of  the  papists,  was  handed 
about  and  used,  in  the  religious  discussions  and  disputes  at  Worms  in  1540,  and  at 
several  other  places.  The  editlo  prinxep-^,  however,  was  the  only  one  subscribed 
and  dcfentled."  No  doubt  the  evangelical  party,  at  the  diet  of  Augsburg  in  1559, 
were  distressed  in  consequence  of  these  discrepancies,  charged  upon  them  by  their 
opponents»  and  they  proved,  in  their  Protestation  of  May  1st,  that  they  all  unani- 
mously parsevered  in  maintaining  the  Confession  delivered  in  1530,  and  acknowl- 
edged exclusively  in  the  Form  of  Concord,  the  first  unalrered  Augsburg  Confession, 
and  by  this  acknowledgment,  they  denied  all  authority,  in  the  church  expressly, 
to  every  other  edition. 

When  their  opponents  undertook  to  found  th"ir  arguments  upon  the  alterations 
of  Mclanchthon,  and  especially  to  withdraw,  after  his  death,  to  a  lamentable  ex- 
tent, his  adherents  from  the  Lutheran  church ;  when  it  became  necessary,  for  the 
protection  of  the  doctrines  of  the  church,  to  embody  the  Symbolic  writings  into  a 
system  of  doctrine,  then  it  also  became  an  object  of  deep  solicitude,  to  recover  the 
true  text  of  the  Confession  delivered  at  Augsburg.  Now  where  was  this  to  be  found, 
if  not  in  the  archives  of  Mentz  ?  With  this  view,  the  elector  Joachim  IL  Avas  sent 
in  company  with  the  archbishop  Sigismond  of  Magdeburg,  in  the  year  1566,  to 
the  court  chaplain,  George  Ccelestin,  and  to  the  counsellor,  Andrew  Zoch,  at 
Mentz,  for  the  purpose  of  determining  whether  this  same  be  the  real  originaL 
This  copy  appeared  in  157G,  by  order  of  the  elector  August  of  Saxony,  and  the 
German  text  recovered  by  this  examination  has  been  introduced  into  the  Book  of 
Concord.  There  is  reason  to  believe  that  we  have  the  true  original,  and  the  best 
authorities,  the  chancellors  of  Mentz,  can  believe  nothing  less.  PfafF,  the  chan- 
cellor of  Tübingen,  was  the  first  to  excite  a  doubt  on  this  subject.  During  his  re- 
sidence in  Svvalbach  in  1729,  he  had  an  opportunity  to  seek  for  the  original  in  the 
public  archives  of  that  place,  but  it  could  not  be  found,  and  it  is  now  evident  thnt 
the  real  copy,  which  the  Register  names  as  the  original,  is  that  which  was  pub- 
lished after  the  above-mentioned  examination.  The  assertion  of  PfafF,  however, 
received  the  less  credit,  as  in  a  short  time  after  this,  Feucrlein,  a  member  of  the 
consistory,  made  known  the  declaration  of  Gudenu-«.  the  assessor  of  the  judif'ial 
court,  from  which  it  becomes  evident  that  the  German  as  well  as  the  Latin  origiJ 
nal  still  exists  entire  in  the  archives.  Feuerlein  "has  even  described  the  external 
appearance  of  the  German  copy,  as  being  a  book  in  small  quarto  form,  bound  in^ 
black  leather,  with  red  margins;  and  from  this,  the  duchess  dowager  of  Weimar, 
who,  at  th->  instance  of  Seidior,  th,>  chief  ouns  •llor  of  th-^  conn=rr>ry,  hid  ask-'d 


IKTKODUCTION.  xItÜ 

for  a  transcript  of  the  authentic  text,  received  an  accredited  transcript  as  a  copy 
of  the  true  original.  Weber,  the  minister  of  the  collegiate  church,  had  this  prin- 
ted, and  as  it  presented  a  text  quite  different  from  that  of  the  Book  of  Concord,  it 
could  not  escape  various  assaults  from  every  side.  From  this  Weber  was  induced 
to  search  the  archives  himself,  and  found  to  his  astonishment,  that  the  text  which 
he  had  published  was  a  copy  of  the  edition  of  15-10,  which  Griesbach  had  already 
indicated,  in  his  critical  dissertations.  It  is  really  astonishing,  that  the  civil  coun- 
cil could  presume  to  call  this  printed  copy  an  original,  while  on  the  very  title  of 
it,  the  date  1Ö40  appeared  !  The  further  researches  of  Weber  were  attended  with 
similar  results.  The  original  copy  delivered  to  the  emperor  Charles,  had  long 
since  disappeared;  aud  very  probably  it  w'as  sent,  with  other  public  documents, 
to  Trent  in  154G,  and  had  not  been  returned.  The  investigation  which  took 
place  in  the  year  1506  and  157l3,  was  conducted  in  accordance  with  a  transcript, 
which -Weber  discovered,  under  the  name  of  Protocol.  From  this  it  is  perceived, 
that  Cadestin,  upon  whose  authority  the  credibility  of  the  German  and  Latin  text 
of  the  Confession  received  into  the  Book  of  Concord  principally  depends,  Avas  ei- 
ther dishonest,  or  at  least  very  insincere.  This  Latin  text,  which  he  wishes  to 
consider  the  original  from  the  one  preserved  at  Mentz,  while  indeed  it  was  never 
there,  is  a  reprint  of  the  one  published  by  Fabricius,  and  his  German  text  is  merely 
a  transcript  of  the  Protocol  above  mentioned,  and  yet  he  and  the  civil  counsellors 
published  it  as  a  copy  of  the  original.  In  addition  to  this,  it  also  appeared  that 
this  Protocol  had  subscribers,  although  Cadestin  exhibits  some  names,  yet  not  the 
full  number. 

Hence  it  is  to  be  inferred,  that  our  text  in  the  Eook  of  Concord  by  no  means  pre- 
sents the  true  original.  Indeed  we  are  obliged  to  acknowledge  still  further,  that 
it  has  been  taken  from  a  copy  of  the  Confession,  which  has  no  small  number  of 
errors,  namely,  typographical  errors,  omissions,  and  transposition  of  sentences. 
Still,  however,  it  can  by  no  argument  be  established,  that  this  is  not  a  transcript 
from  the  original  deposited  in  the  public  archives,  the  errors  of  Avhich  are  not  so 
much  to  be  ascribed  to  the  original,  as  to  the  carelessness  and  negligence  of  copy- 
ists, though  we  perhaps  sliould  find  it  improbable,  as  in  that  case  the  names  of  the 
signers  should  have  accompanied  the  text.  Mindestens  cannot  be  persuaded  that 
this  text  corresponds  most  closely  with  the  best  manuscripts,  and  that  its  errors 
might  easily  be  corrected  from  that  copy,  and  from  the  editio  priiiceps ;  so  that 
we  have  no  reason  to  remove  the  text  received  by  the  church,  and  to  introduce 
another  in  its  place,  when  we  cannot  be  certain  that  it  approaches  any  nearer  to 
the  original  copy.  We  appeal  here  to  what  was  said  above  of  the  reception  of  this 
text  in  relation  to  the  substance  of  the  editio  princeps,  and  to  the  evidences  of  the 
various  leadings.  With  great  cheerfulness  we  acknowledge  the  value  and  the  ex- 
cellence of  Weber's  work,  yet  we  cannot  entirely  exculpate  him  from  all  partial- 
ity. Ke  takes  no  pains  to  conceal  it,  that  he  is  an  undisguised  enemy  of  the  Form 
of  Concord.  By  this  disposition  he  has  exeicised  no  small  influence  on  many,  and 
numbers  have  permitted  themselves  to  be  led  into  error  by  him.  lie  has  invali- 
dated the  authority  of  the  Book  of  Concord,  and  as  much  as  possible  abused  the 
text  received  by  the  church. 

.').  Its  Aitthoriti/  and  Iiwportxnce. — Luther  called  the  Diet  at  Augsburg,  '•'  The 
trumpet  of  the  Last  Day;"  so  might  we,  with  equal  propriety,  denominate  the 
Testimony  which  was  presented  there,  the  sound  of  this  trum.pet,  which,  because 
it  proclaims  the  Gospel  of  God  in  a  louder  strain,  has  extended,  as  the  sound  of 
that  trumpet  will  extend,  into  every  land.  The  emperor  himself  sent  it  to  numer- 
ous princes,  and  to  the  univ^ersity.at  Lowen,  for  the  purpose  of  ascertaining  their 
opinions  on  th-Jse  subj-jcts.  His  secretary,  Alexander  Schweis,  translated  it  into 
rr3nch.  aad  A1ph-»u5  V^ilda.?;ug  ja^  tU^,  %a'ii5li  l&r!,gna,gq.  ■  T-he  cardinal  Campe- 


xlviii  HISTORICAL 

gius  translated  it  into  the  Italian  language,  for  the  convenience  of  the  pope,  who 
did  not  understand  much  Latin.  Other  pious  delegates  caused  translations  to  be 
made  for  their  particular  courts.  Thus  the  calumniations,  which  had  continued 
to  pour  upon  the  evangelical  party,  now  experienced  the  most  powerful  opposition, 
and  their  Confession  could  now  be  best  defended  in  the  open  light  of  the  public 
mind. 

A  perusal  of  the  Confession  makes  the  deepest  and  most  favorable  impression. 
The  emperor  did  not  express  his  opinion  publicly  indeed  in  reference  to  this  Con- 
fession ;  and  we  cannot  refer  to  any  free  expression  of  his  internal  convictions,  be- 
cause such  an  expression  would  not  have  been  consistent  with  his  civil  policy. 
But  he  did  hear  the  clear  sound  of  the  Gospel ;  and  the  fact,  that  he  strove  to  re- 
tain both  copies  of  the  Confession,  that  he  actually  did  retain  the  Latin  copy,  as 
well  as  his  strict  attention  during  the  two  hours  of  reading  the  Confession,  con- 
vinces us  that  he  knew  the  importance  of  the  subject,  and  felt  the  necessity  of  giv- 
ing it  a  mature  consideration  in  private.  And  though  he  nevei  appeared  friendly 
to  the  Reformation,  yet  there  arose  after  his  death  a  wide  and  prevailing  impres- 
sion, that  he  died  in  the  evangelical  faith.  His  brother,  king  Ferdinand,  conducted 
himself  afterwards  with  a  great  deal  of  moderation  towards  the  evangelical  party  ; 
and  the  reproach,  which  the  pope  on  a  subsequent  occasion,  in  1559,  endeavored 
to  throw  upon  him, — that  he  would  have  to  number  prince  Maximilian  among 
the  Lutherans, — proves  that  the  Confession  of  Truth  did  not  waste  all  its  influ- 
ence on  him.  Henry,  duke  of  Brunswick,  although  a  bitter  enemy  to  the  Luther- 
ans, invited  Melanchthon  to  his  own  table,  when  he  made  the  declaration,  that  he 
could  not  reject  the  article  concerning  the  two  forms, — the  marriage  of  priests, 
and  the  distinction  of  meats.  William,  duke  of  Bavaria,  said  many  friendly  things 
in  reference  to  these  subjects,  to  the  elector  when  there  on  a  visit,  and  made  a 
number  of  remarks  favorable  to  the  enterprise  and  the  doctrine,  which  no  one  had 
ever  suggested  to  the  elector  before  ;  indeed  when  Eck  once  made  an  allusion  to 
his  promise  to  write  a  confutation  of  the  Confession,  saying  that  he  cordd  not  do 
so  from  the  Scripture,  but  from  the  Fathers  he  probably  could ;  "  Well,"  replied 
the  duke,  taking  the  words  from  the  lips  of  Eck,  "  the  Lutherans  then  are  sitting 
on  the  Scripture,  and  we  papists  are  sitting  close  by."  Frederick,  the  prince  pal- 
atine, Eric  of  Brunswick,  Henry  of  Mecklenburg,  the  duke  of  Pomerania,  George 
Ernst  of  Heneburg,  were  all  convinced  of  the  truth.  The  cardinal  Matthew  Long, 
archbishop  of  Salzburg,  openly  declared  himself  as  entertaining  feelings  consonant 
with  the  articles  concerning  the  Mass,  and  that  concerning  meats  and  human  tra- 
ditions, with  the  sole  exception  of  the  intolerable  circivmstance  that  a  mere  monk 
should  undertake  a  reformation.  Other  cardinals  spoke  also  to  the  same  effect, 
and  numerous  bishops  made  declarations  of  a  friendly  and  favorable  character,  as 
well  as  many  among  the  civil  princes, — one  indeed,  very  probably  Stadion  of 
Augsburg,  was  heard  to  say:  "  This  is  the  pure  truth,  we  cannot  deny  it ;"  and 
he  acknowledged,  in  his  introductory  discourse  during  the  negotiations  for  a  gen- 
eral pacification,  that  it  was  evident  that  the  Lutherans  held  no  opinions  opposed 
to  the  articles  of  the  Catholic  faith. 

These  evidences,  many  more  of  which  might  still  be  adduced,  proclaim  loudly 
for  the  character  and  high  importance  of  the  Augsburg  Confession.  She  victori- 
ously repelled  the  calumnies  which  had  been  heaped  upon  the  evangelical  paity,  tri- 
umphed over  prejudices,  and  overpowered  the  hostility  of  many,  through  the  silent 
but  irresistible  power  of  truth.  This  was  by  far  a  more  glorious  victory,  than  if 
the  league  of  the  evangelical  party  had  subdued  the  emperor  and  all  its  opponents 
by  the  power  of  arms.  For  the  church  herself  reaped  the  greatest  blessing  re- 
sulting from  it.  The  Confession  served  her  as  a  banner,  around  which  she  rallied 
her  true  nmnlurs  ;  it  served  as  a  sure  Ibuudatioii,  iipoH  which  she  re-established 


INTRODUCTION.  xlix 

herself;  it  served  as  a  wall  of  defence,  not  only  against  the  attacks  of  enennies, 
but  also  against  the  attempts  of  srctarians  and  fanatics.  And  while  the  Augustan 
Confession  is  to  he  viewed  mainly  as  an  event  of  its  time,  and  of  the  ecclesiastical 
relations  under  which  it  was  foimed,  and  also  as  an  evidence  of  the  faith  of  those 
who  lived  at  that  time,  just  as  obvious  is  its  connection  with  the  past  and  future 
history  of  the  church, — that  it  is  in  harmony  with  the  first  Symbols  of  the  church, 
and  at  the  same  time  a  foundation,  upon  which  the  further  expansion  of  the  church 
might  take  place,  without  danger  of  being  betrayed  again  fiom  the  word  of  God 
to  human  traditions,  so  long  as  we  adhere  to  its  fundamental  doctrines. 

In  the  evangelical  Lutheran  church,  the  Confession  naturally  exerted  a  general 
influence.  It  became  not  only  the  basis  of  internal,  ecclesiastical  peace,  by  the 
league  of  Augsburg  in  1555,  but  also  of  political  tranquillitj^,  by  the  league  of  West- 
phalia in  1648.  Distinct  from  this  is  the  relation  of  the  German  Reformed  church. 
Zwinglius  had  sent  a  confession  of  his  own  to  Augsburg ;  the  cities  of  Oberland 
had  sent  in  their  Confessio  Tetrajmlitana.  After  this  they  had  neither  power  nor 
inclination  to  embrace  the  Lutheran  Confession.  Although  this  took  place  after- 
wards, they  only  had  reference  to  the  variata,  to  which  the  Lutheran  church  never 
attributed  symbolic  authority. 


III.  The  Apology  of  the  Augsdürg  Confessiois. 

1.  Its  Appellation  and  Origin. — Of  the  impression  which  the  perusal  of  the 
Confession  produced,  we  have  spoken  above.  It  was  like  the  beams  of  the  sun, 
one  effect  of  which  is  to  harden,  another  to  soften  ;  but  all  knew  that  a  suppres- 
sion of  the  differences  in  regard  to  faith,  was  pressingly  requisite  to  the  security 
of  the  empire.  Above  all  the  emperor  felt  the  incalculable  importance  of  the  pe- 
riod in  relation  to  himself;  for  the  reduction  of  his  political  pow"er,  his  imperial 
authority  in  and  out  of  Germany,  could  be  obviated  only  by  a  reunion  of  the  dis- 
membered parties.  This  was  still  possible;  but  his  counsels  would  have  to  be 
formed  commensurate  with  the  rising  opposition,  the  ecclesiastical  powers  would 
have  to  be  summoned  to  many  a  council,  and,  through  a  hundred  difficulties  of  the 
German  nation,  united  upon  a  new  and  radical  reformation  in  leader  and  in  mem- 
bers, if  the  western  division  of  Christendom  could  be  restored  to  harmony.  Only 
Eck  and  his  associates  were  absent  from  the  diet.  Nor  could  any  thing  bet- 
ter be  effected  by  the  counsel  which  the  Catholic  estates,  on  the  27th  of  June, 
in  conformity  with  his  instruction,  had  submitted  to  the  emperor, — "  The  Con- 
fession of  the  evangelical  party,  applauded  by  all  intelligent,  candid,  and  moder- 
ate men,  had  adopted  what  was  commensurate  with  the  Gospel,  the  word  of  God, 
and  the  Christian  church,  but  what  was  not  so,  it  had  confuted  by  the  word  of  God, 
and  exposed  in  all  its  native  deformity."  At  the  same  time  the  enquiry  was  pressed 
upon  the  evangelical  party,  whether  they  were  determined  to  adhere  to  the  Confes- 
sion already  presented,  or  whether  they  had  something  further  to  introduce,  in  order 
that  all  might  be  brought  to  one  determination,  and  led  to  pursue  the  same  object. 
But  now  commenced  the  artifices  of  the  Roman  theologians,  and  especially  of  the 
Pope's  legates  and  their  subordinates,  whose  plan  it  was,  not  to  enter  into  any  fur- 
ther discussions,  but  to  bring  these  differences  to  a  termination  by  force. 

These  men,  however,  were  not  successful  in  their  infamous  designs,  and  even 
the  well  disposed  found  but  little  more  success  in  the  accomplishment  of  their  lau- 
dable intentions.  Indeed  it  finally  came  to  this  result :  the  emperor  desired  a  re- 
futation of  the  Confession  to  be  drawn  up  in  his  name,  to  be  read  before  the  elector 
•;.nd  his  attendant",  aud  afterward.-  the  whole  subject  to  be  determined  according 


I  HISTORICAL 

to  his  proposition.  In  consequence  of  this  instruction,  the  Roman  theologians 
were  induced  to  commence  a  preparation  of  this  Refutation.  Am©ng  these  were 
the  above-mentioned  John  Ecic,  who  had  been  created  prebendary  of  Regensburg 
for  king  Ferdinand ;  John  Schmidt  or  Fabsr,  provost  of  Ofen,  and  court  chaplain 
of  the  king;  John  Cochlaus,  court  chaplain  of  duke  George  ;  Augustine  Marius, 
the  suffragan  bishop  of  Wartzbuig  ;  Conrad  Wirapina  of  Frankfort,  who  composed 
the  text  of  the  Conclusion  against  Luther;  Conrad  Colli,  prior  of  the  cloister  at 
Rhau,  who  wrote  against  the  marriage  of  Luther,  and  on  that  account  was  highly 
applauded  by  Reuchlein ;  the  monk  Medartus,  minister  of  king  Ferdinand,  whom 
Erasmus,  in  his  colloquies,  omits.  But  it  was  a  long  time  before  they  came  to 
the  authorities  with  their  work.  They  brought  a  great  number  of  their  contro- 
versial writings  against  Luther  and  his  doctrine,  so  as  to  collect  and  compare  each 
treatise  against  the  Confession;  but  according  to  Chytraus,  their  first  draft  was 
so  miserable,  that  it  was  rejected  with  indignation  by  the  emperor  himself; 
and  five  times  had  it  to  be  revised,  before  it  could  be  brought  to  a  sufficient 
degree  of  accuracy  so  as  to  satisfy  the  emperor.  This  was  not  effected  until  the 
third  of  August,  when  finally  the  work,  which  was  called  the  Confutation,  was 
permitted  to  be  read  in  the  German  language,  by  Alexander  Schweis,  the  private 
secretary  of  the  emperor,  before  the  members  of  the  diet  in  session,  in  the  same 
hall  in  which  the  Confession  itself  had  been  delivered. 

This  Confutation  was  drawn  up  according  to  the  Latin  copy  of  Jhe  Augsburg 
Confession, — in  fact,  like  that  copy,  composed  in  Latin  and  German  at  the  same 
time,  so  that  the  arguments  might  be  directed  against  the  several  articles  in  order, 
rejecting  some  entirely  or  in  part,  or  such  as  pleased  the  writers,  approving  par- 
tially or  in  full.  The  testimonies  of  the  Fathers,  the  decrees  of  councils,  the  can- 
ons, the  resolutions  and  doctrines  of  the  Roman  church,  were  principally  employed 
as  the  basis  of  their  arguments,  but  to  the  holy  Scriptures  they  appealed  very 
sparingly  indeed.  They  expressed  an  entire  conformity  with  the  first,  third, 
eighth,  ninth,  sixteenth,  seventeenth,  eighteenth,  and  nineteenth  articles ;  they 
partly  accordeii  with  the  second,  fourth,  fifth,  sixth,  tenth,  eleventh,  twelfth,  thir- 
teenth, fourteenth,  and  fifteenth  articles,  with  the  addition,  however,  of  the  spe- 
cific Roman  doctrine  concerning  original  sin,  the  meritorious  nature  of  good  works, 
of  satisfaction,  and  the  canonic  statutes,  the  insufficiency  of  faith  for  righteous- 
ness, and  especially  with  the  addition  of  transubstantiation  to  the  tenth  article, 
the  doctrine  of  auricular  confession  to  the  eleventh  article,  and  the  seven  sacra- 
ments to  the  thirteenth  article.  The  seventh,  twentieth,  and  twenty-first  arti- 
cles were  entirely  rejected,  and  the  same  fate  attended  the  second  part  of  the 
Confession  concerning  abuses,  though,  at  a  later  peripd,  with  the  acknowledgment 
that  abases  do  exist  in  the  church,  especially  among  the  spiritual  orders,  and  that 
they  were  not  unwilling  to  have  them  corrected.  At  the  conclusion  the  emperor 
declared  to  the  evangelical  partj^,  that  he  now  perceived  an  entire  agreement  be- 
tween them  and  their  adversaries^-and  yet,  as  protector  and  guardian  of  the  church, 
he  would  cause  them  to  confer  again  on  these  subjects  at  another  time. 

In  the  meantime,  the  emperor  might  feel  that  the  Confutation,  even  in  its  im- 
proved form,  still  exhibited  very  numerous  blemishes,  on  account  of  which,  he  re- 
fused to  the  evangelical  party  the  transcript  of  the  Confutation  which  they  solic- 
ited, and  he  would  not  even  receive  the  Refutation.  In  compliance  with  the  order 
of  the  elector,  and  some  other  theologians,  who  instructed  him  to  prepare  an 
Apology  of  the  Confession,  Mclanchthon  composed  this  Refutation  according  to 
the  short  sketches  of  the  Confutation  which  Camerarius  had  been  able  to  make 
during  the  time  of  its  being  read  before  the  members  of  the  diet ;  probably  too 
some  notes  and  other  writings  of  the  Roman  theologians  were  employed.  Now 
when,  on  the  twenty- second  of  September  the  journal  of  the  diet  was  read,  and  it 


IN'TEODUCTION.  " 

was  there  asserted,  that  the  Confession  of  the  evangelical  party  had  been  entirely 
invalidated  by  the  Confutation,  the  elector  of  Saxony  caused  the  Apology  to  be  in- 
troduced and  presented  by  Brück.  Frederick,  the  prnice  palatine,  had  already 
received  it,  and  the  emp3ror  himself  had  extended  his  hand  to  take  the  manuscript, 
v^'hen  king  Ferdinand  pushed  back  the  hand  of  the  emperor,  whispered  into  his  ear, 
and  advised  him  to  refuse  the  reception  of  the  instrument. 

The  first  copy  of  the  Apology  was  composed  at  the  same  time  in  Latin  and  Ger- 
man. Chytraus  was  the  first  wlio  published  the  Latin  text,  according  to  the  manu- 
script of  Spalatin  ;  one  other  manuscript,  partly  by  Spalatin,  partly  by  Melanchthon, 
was  discovered  in  the  library  at  Wolfenbüttel,  and  earlier  still,  in  the  library  of 
the  university  at  Helmstadt,  and  a  third  one  is  contained  in  the  Acts  of  the  diet 
at  Brandenburg.  Both  the  last,  Forsteman  has  made  public,  and  the  second  in- 
deed, in  his  new  book  of  Records,  page  357,  the  third,  page  485.  The  first  im- 
pression of  the  German  text,  we  find  in  Ccelestin's  first  Augsburg  publication  of 
the  German  text  of  the  Augsburg  Confession,  1577,  published  again  in  1597  and 
in  1603,  and  after  that  transcribed  in  a  literary  review  by  Bertram.  Forsteman 
has  also  given  an  edition  of  the  manuscript  found  in  the  archives  at  Cassel. 

Now  when  a  second  journal  of  the  diet  appeared,  in  harsher  language,  still  mak- 
ing the  reiterated  assertion,  that  the  Confession  had  been  totally  invalidated  by 
the  Confutation,  necessity  itself  forcibly  impelled  its  friends  to  make  this  Apology 
more  generally  known.  It  is  true  Melanchthon  had  already  been  thinking  of  the 
effort,  and  he  had  commenced  a  revision  of  the  first  draft,  the  full  completion  of 
which  was  not  effected  until  the  middle  of  April,  1531,  when  it  appeared  in  print. 
The  Latin  text  was  composed  entirely  by  Melanchthon,  the  German  by  Justus 
Jonas,  though  not  translated  from  the  Latin  exclusively  by  him;  for  Melanchthon 
in  connection  with  the  translation  still  made  such  additions  and  alterations  as 
seemed  proper,  and  all  such  additions  and  alterations  as  do  not  appear  in  the  La- 
tin, derive  their  authority,  however,  from  the  same  hand. 

Melanchthon  gave  this  treatise  the  title  of  "The  Apology  of  the  Confession;" 
and  in  the  German  text,  "  The  Apology  of  the  Confession,  translated  from  the 
Latin  into  German,  by  Justus  Jonas."  The  term  "  Apology"  was  applied  to  this 
for  the  purpose  of  ex]3ressing  the  opposition  which  the  Confessi9n  encountered,  on 
account  of  which  they  desired  at  the  convention  of  Schweinfurt,  that  the  term 
"  Assertion"be  substituted  for  it,  or  that  the  term  Apology  be  explained  by  a  de- 
finition made  to  accompany  it.  Brück  declined  this  request,  in  the  name  of  the 
evangelical  party,  while  he  replied,  "that  the  term  could  not  be  omitted;  that 
Apology  was  the  correlative  of  Confession ;  that  the  princes,  however,  and  his 
friends  did  not  wish  that  other  articles  be  taught  different  from  those  treated  of 
here." 

2.  Its  Nature,  Formation  of  the  t?.xt,  and  its  Design. — The  character  of  the 
Apology  depends  naturally  upon  that  of  the  Augsburg  Confession,  of  which  it 
should  be  viewed  as  a  defence.  Vv  ith  this  Confession  it  corresponds  article  by 
article,  in  consequence  of  which  Brück,  with  great  reason,  called  it  "  the  cor- 
relative of  the  Confession ;"  but  as  it  had  to  be  at  the  sam-e  time  directed  also 
against  the  arguments  of  the  Confutation,  some  articles  which  had  not  been  op- 
posed, were  dispatched  with  a  brief  notice,  in  order  to  afford  room  for  a  more  full 
explanation,  a  further  confirmation  and  defence  of  those  which  had  been  made  the 
subject  of  controversy  by  their  opponents.  Only  the  latter  articles  in  the  editio 
prbiceps  and  in  the  Hook  of  Concord  have  their  titles  superscribed,  but  neither  the 
one  nor  the  other  is  distinguished  by  liaving  numbers  to  the  articles.  Thus,  arti- 
cle L  concerning  God,  and  article  IIL  concerning  Christ,  are  but  briefly  discussed, 
while  article  IL  concerning  original  sin  is  treated  more  at  large ;  the  same  may  be 
Eaid  of  article  IV.  concerning  justification,  to  which  a  subdivision,  co:;cerninglove 


In  HISTORICAL 

and  the  fulfilment  of  the  law,  with  a  reply  to  the  arguments  of  the  adversaries  is 
attached,  and  here  too  is  controverted,  what  the  opponents  of  the  Reformation  have 
alleged,  in  connection  with  their  ohjections  to  article  IV.,  concerning  the  efficacy 
of  love  and  of  good  works.  Melanchthon  has  passed  over  articles  V.  and  VI.,  con- 
cerning the  ministry  of  the  church,  and  the  good  fruits  of  faith,  because  he  had 
already  referred  to  the  objections  of  his  opponents,  in  the  foregoing  articles.  Ar- 
ticles VI.  and  VII.,  concerning  the  church,  and  w"hat  the  church  is,  he  has  brought 
together  under  a  single  view,  and  he  has  only  cast  a  short  glance  at  the  eighth, 
which  found  a  willing  reception  ;  so  too,  in  reference  to  article  IX.  concerning 
baptism,  article  X.  concerning  the  Lord's  Supper,  article  XI.  concerning  confes- 
sion, briefly  discussing  what  relates  to  article  XL,  still  further  explaining  and  de- 
termining the  evangelical  doctrine  concerning  confession,  as  treated  in  the  subdi- 
visions of  article  XII.  Article  XII.  concerning  repentance  connected  with  the 
subjects  of  repentance,  is  treated  at  the  same  time  w  ith  article  XL  In  article 
XIIL,  concerning  the  number  and  use  of  the  sacraments,  the  doctrine  of  the  Augs- 
burg Confession  concerning  the  sacraments,  is  established,  and  at  the  same  time 
the  argument  is  prosecuted  against  the  seven  sacraments  of  the  Roman  church. 
Article  XIV.,  concerning  ecclesiastical  orders,  is  treated  briefly,  as  well  as  article 
XVI.,  concerning  political  orders;  article  XVII.,  concerning  the  return  of  Christ 
to  judgment,  and  article  XIX.,  concerning  the  cause  of  sin,  and  also  article  XVIII. 
concerning  freewill,  are  reviewed  with  brevity,  in  reference  to  the  Pelagian  errors 
of  the  opponents,  and  the  errors  thence  resulting ;  so  too  the  tv.'entieth  article  con- 
cerning good  works  is  discussed  the  less  explicitly,  because  these  objections  had 
come  under  consideration  alreadjr  in  article  IV.  On  the  contrary,  Blelanchthon 
has  treated  the  fifteenth  article,  concerning  human  traditions  in  the  church,  with 
the  greater  earnestness  and  precision,  because  the  enemies  of  the  Confession  sought 
to  defend  the  spiritual  necessity  of  human  institutions.  Nor  has  he  examined  ar- 
ticle XXL,  concerning  the  invocation  of  saints,  with  less  circumspection.  With 
equal  diligence  he  has  defended  the  controverted  articles, — article  XXII.  of  the 
abuses  in  reference  to  both  elements,  article  XXIII.  abuses  concerning  the  mar- 
riage of  priests,  article  XXIV.  abuses  concerning  the  mass,  article  XXVII.  abuses 
concerning  monastic  vows,  article  XXVIII.  abuses  concerning  the  power  of  the 
church, — while  article  XXV.,  abuses  concerning  confession,  article  XXVL,  abuses 
concerning  the  discrimination  of  food,  are  passed  over,  because  they  had  already 
been  treated  in  the  articles  concerning  confession  and  satisfaction,  and  concerning 
human  traditions. 

Since  no  manuscripts  of  the  Apology  exist,  either  in  Latin  or  in  German,  we  can 
only  refer  to  the  edition  of  Melanchthon,  from  which  has  been  derived  vt^hat  was 
said  above  concerning  the  Augsburg  Confession.  While  the  first  edition  was  go- 
ing through  the  press,  Melanchthon  made  entire  alterations  in  the  text,  and,  on 
this  account,  the  sheets  from  I.  to  O.  had  to  be  reprinted.  Vitrus  Dietrich  pre- 
served six  of  these  sheets,  and  they  still  exist  in  the  public  library  at  Nuremburg, 
and  they  were  brought  before  the  public  by  the  rector  Hummel,  in  his  "  New  Li- 
brary of  rare  Books,"  1777.  The  two  Latin  editions  of  1531  and  1538,  appear  not 
less  amended,  the  text  of  which,  as  well  as  that  of  the  Confessio  t-ariata  of  1510, 
is  distinguished  with  the  names  too  of  the  variata,.  We  have  already  remarked  that 
the  first  edition  in  German,  was  no  translation,  but  merely  a  revrsion  of  the  La- 
tin; and  this  text,  in  a  later  edition,  especially  that  of  1533,  greatly  changed,  as 
may  be  inferred  from  the  title:  ''With  numerous  emendations."  This  first  La- 
tin and  German  edition,  was  received  into  the  Book  of  Concord. 

3.  Its  AutJwrity  and  Importance. — As  the  first  draft  of  the  Apology  was  not 
accepted  by  the  emperor,  and  as  it  was  not  published  by  the  evangelical  party,  it 
has  Consequently  lost  its  original  pyrribolic  authority;  and  this  vrould  result  ncc- 


INTRODUCTION. 


liii 


essarily  from  the  alterations  made  on  it  by  Melanchthon.  But  it  did  not  first 
appear,  as  Baumgarten  contends,  by  its  reception  into  the  Book  of  Concord,  but  it 
was  brought  forward,  already  in  1532  at  the  convention  of  Schweinfurt,  by  the 
evangelical  party,  as  an  acknowledgment  of  their  faith;  and  in  1537  at  Smalcald, 
it  was  subscribed  together  with  ihe  Confession,  nor  was  it  less  included  in  the 
Corpora  BoctrincF.,  before  the  publication  of  the  Book  of  Concord.  Concern- 
ing its  Importance,  the  attacks  of  the  adversaries  furnish  abundant  evidence  ;  for 
they  must  have  deeply  felt  with  how  much  force  these  clear,  lucid,  and  elegant 
arguments,  the  logical  acuteness,  the  quiet  serenity,  as  well  as  the  warm  benevo- 
lence with  which  this  treatise  was  composed,  would  bear  upon  the  trembling  in- 
firmity of  their  own  doctrines.  Even  Cochlaus  himself  had  to  complain,  "  that 
the  Apology  was  gratifying  even  to  most  of  the  members  of  the  Roman  church, 
it  was  therefore  necessary  to  prepare  a  brief  confutation."  Indeed  so  great  and 
so  universal  was  the  impression  made  by  this  Apology,  that  he  could  find  no  one 
who  would  print  his  confutation.  That  there  may  be  found  some  errors  in  mat- 
ters of  secondary  importance,  detracts  nothing  from  its  value.  On  the  most  es- 
sential point,  namely,  on  doctiine,  it  is  as  pure  as  the  Confession  itself,  as  a  com- 
pletion of  which  it  was  written. 


IV.  The  Articles  of  Smalcald. 

1.  The  A'pjiellation  and  Origin. — These  articles  derive  their  name  from  that  of 
the  Convention  held  at  Smalcald,  in  February,  1537,  this  being  the  sixth  conven- 
tion of  the  seven  occasioned  by  the  league  of  Smalcald,  where  these  articles  were 
laid  before  the  theologians  collected  there  on  the  summons  of  their  rulers,  and 
there  they  were  subscribed  by  these  theologians.  Pope  Paul  III.,  in  the  year 
1530,  had  proclaimed  a  general  and  long  desired  council,  to  convene  on  the  23d 
of  May,  1537,  and  the  evangelical  party  were  also  invited  to  attend  by  the  Pope's 
legate,  Peter  Paul  Vergerius.  The  evangelical  party,  however,  entertained  no 
great  hopes  as  to  the  beneficial  result  of  such  a  council ;  indeed  it  was  their  opin- 
ion, as  Luther  declared,  that  there  was  no  need  of  a  council  on  their  part.  Yet 
they  wished  to  keep  themselves  in  readiness,  if  it  should  happen,  to  present  their 
Confession  as  they  had  done  before  the  emperor  and  the  assembly  at  Augsburg. 
With  this  view  the  elector  of  Saxony  gave  instructions  to  Luther,  on  the  eleventh 
of  December,  1536,  to  prepare  articles  of  faith,  which  could  be  made  the  grounds 
of  deliberation  at  that  council.  Luther  drew  up  these  articles,  privately  at  Wit- 
temburg,  in  accordance  with  the  charge  of  the  elector,  and  immediately  at  his  re- 
quest laid  them  before  Agricola  and  Spalatin  at  Amsdorf,  for  their  examination. 
By  these  men  his  manuscript  was  approved,  and  on  the  third  of  January,  1537,  it 
was  sent  to  the  elector  by  Spalatin. 

There  is  an  appendix  attached  to  the  articles  of  Smalcald,  which  was  composed 
also  at  the  request  of  the  elector,  and  indeed  of  the  Convention  itself.  But  al- 
though this  injunction  was  made  in  the  presence  of  all  the  theologians,  and  it  is 
reasonable  to  suppose  that  all  had  received  a  copy  of  the  work,  yet  we  know  that 
Melanchthon  took  up  the  pen,  and  that  he  is  to  be  regarded  as  the  exclusive  au- 
thor. For  he  writes  to  Justus  Jonas  :  "  I  have  been  desired  to  write  something 
against  the  power  of  the  pope  of  Rome.  I  have  written  it  with  a  little  more  as- 
perity than  I  am  accustomed  to  use." 

Both  of  these  writings,  at  the  request  of  the  elector,  were  subscribed  by  the 
theologians  who  were  present  at  Smalcald.  Yet  we  need  not  suppose  that  the 
subscription  was  completed  by  them  all  at  the  same  time  in  public  convention; 
but  it  seems  much  more  probable,  ?n  far  as  it  relates  to  the  articles  of  Smalcald, 


liv  HISTORICAL 

that  they  were  subscribed  by  some  already  at  Wlttemburg,  by  others  on  the  way, 
to  whom  Spalatin  presented  a  copy  for  subscription,  and  that  many  subscribed 
after  the  conclusion  of-  the  Convention.  The  signature  of  Melanchthon  is  quite 
characteristic,  and  it  has  been  used  as  a  great  objection  to  him.  Keiner  has  un- 
dertaken the  justification  of  Melanchthon,  and,  as  it  appears  to  us  at  least,  has  ren- 
dered it  evident,  that  his  overture,  which  has  been  made  the  subject  of  so  much 
reproach,  arose  from  his  unceasing  efforts  to  secure  a  more  desirable  position  for 
the  church  in  relation  to  the  state.  We  must  leave  it  with  our  readers,  to  exam- 
ine for  themselves,  this  important  explanation  of  Keiner.  We  give  here  one  from 
numerous  other  overtures  mads  by  Melanchthon,  which  we  find  in  a  letter  of  his 
to  Camerarius  :  "  I  do  earnestly  wish  that  I  were  able,  not  indeed  to  establish  the 
dominion,  but  to  restore  the  administration  of  the  Roman  priests.  For  I  see  what 
kind  of  a  church  we  are  about  to  have,  a  clergy  most  irregularly  organized.  I  per- 
ceive that  there  will  be  a  more  intolerable  tyranny  hereafter,  than  has  ever  yet 
appeared."  How  exactly  did  Melanchthon  foresee  the  future  condition  of  the 
church! 

The  signatures  were  attached  to  the  appendix  after  its  completion  at  Smalcald, 
from  the  23d  to  the  26th  of  February.  For,  on  the  23d  the  request  of  Brenz  was 
made  to  Bugenhagen,  and  on  the  26th  Melanchthon  makes  known  to  the  elector 
that  all  the  theologians  who  were  present  had  subscribed. 

2.  Its  Nature,  Formation  of  the  tixt,  and  Design. — The  articles  of  Smalcald 
consist  of  a  preface  which  Luther  first  prefixed  to  them,  when  he  caused  the  arti- 
cles to  be  printed  in  1538,  and  of  three  parts,  the  first  of  which  contains  the  arti- 
cles of  the  high,  the  divine  Majesty,  founded  upon  the  ecumenical  Symbols;  the 
second  contains  the  article  concerning  the  office  and  work  of  Jesus  Christ,  and 
three  articles  more,  concerning  abuses  of  the  papists,  which  have  special  reference 
to  the  merit  of  Christ;  the  third  part  contains  the  fifteen  articles  concerning  re- 
maining points  of  Christian  doctrine,  of  which  Luther  makes  this  remark : 
*'  The  following  points  or  articles  we  might  discuss  with  learned  and  reasonable 
papists,  or  among  oin'selves."  And  then  follows  the  discussion  concerning  the 
power  and  supremacy  of  the  pops,  and  concerning  the  power  and  authority  of  the 
bishops.  In  this  way  the  evangelical  princes  wished  to  justify  their  objections  to 
some  transactions  of  the  pope  ;  for  they  had  already  determined  not  to  acknowl- 
edge the  authority  of  this  council.  And  thus,  these  articles  ought  to  be  consid- 
ered, not  so  much  a  confession  of  faith,  as  a  collection  of  all  that  the  evangelical 
party  taught  as  true,  and  all  that  they  rejected  as  erroneous.  An  acknowledg- 
ment of  the  former  they  urged  upon  the  council,  and  by  an  explanation  of  this, 
they  expected  the  doctrines  of  the  Roman  church  to  be  reformed.  But  the  power 
to  establish  what  ought  to  be  taught  in  the  church,  and  what  ought  not,  they  were 
determined  never  to  yield  to  the  council. 

The  German  text  of  the  articles  of  Smalcald,  as  they  flowed  from  the  pen  of 
Luther,  affords  an  evidence  of  his  keen,  independent  mind,  which  was  not  to  be 
bribed  or  bartered  in  what  he  had  learned  from  the  word  of  God,  and  what  he 
knew  to  be  true ;  here  he  always  expresses  his  own  convictions  with  that  vigor 
and  acuteness,  which  were  peculiar  to  him.  Nor  is  the  peculiarity  of  Melanch- 
thon less  observable  in  his  portion  of  the  work :  the  logical  analj^sis,  the  compact 
and  learned  argument,  the  noble  and  dignified  expressions,  deserve  our  unreserved 
acknowledgment,  and  secure  the  lasting  influence  of  this  treatisi  in  the  church. 

Both  manuscripts,  which  have  been  used  in  framing  the  text  of  the  articles  of 
Smalcald,  have  fortunately  been  preserved  down  to  our  time  : — the  original  copy 
of  Luther,  which  was  kept  in  the  library  of  Heidelburg,  and  published  m  1817  by 
Marheineck,  and  the  copy  of  Spalatin  which  was  exhibited  at  the  Convention,  and 
there  subscribed.     This  %vas  discovered  in  the  archives  of  Weimar,  and  in  the  year 


INTRODUCTION.  1v 

1553,  was  published  by  the  theologians  who  were  there,  to  which  some  later  ad- 
ditions of  Luther's  were  attached,  under  certain  definite  signs,  and  the  places  of 
omitted  passages  are  likewise  distinguished  by  marks.  This  copy  was  taken  into 
the  German  Book  of  Concord  of  1580.  Luther  himself  in  1538  had  caused  the  ar- 
ticles of  Smalcald  to  be  published  in  quarto  by  Hans  Luft,  at  Wittemburg,  and  in 
the  same  year  two  other  editions  appeared  in  quarto,  and  then  again  in  1543.  In 
1545  an  octavo  edition  followed,  which  was  edited  by  Luther  himself,  as  remarked 
above,  containing  many  alterations,  either  by  additions  or  omissions,  which  do  not, 
however,  change  the  sense. 

Luther's  work  was  published  in  1541,  in  a  Latin  translation  by  Peter  Gennera- 
nus,  a  Dane  of  the  village  of  Gennera  near  Apenrade,  who  studied  theology  during 
eight  years  in  Wittemburg,  supported  by  the  king  of  Denmark,  and  was  an  inmate 
at  Luther's  house,  and,  at  a  later  period,  became  pastor  and  provost  of  Apenrade, 
but  finally  a  Roman  Catholic  and  a  professor  at  Ingolstadt,  where  he  died  in  1584. 
But,  in  consequence  of  the  apostacy  of  the  author,  this  translation  was  not  re- 
ceived into  the  Book  of  Concord.  A  different  translation, — alas,  by  far  a  worse 
one, — the  author  of  which  is  supposed  to  have  been  Selneckei,  though  it  is  more 
probable  that  he  was  only  the  editor  of  an  edition  of  it,  published  at  Wittemburg 
in  1579,  has  been  received.  At  least  Feuerlein  has  remarked  that  the  text  of 
Selnecker  of  1580  and  the  edition  of  1579,  have  the  same  striking  errors  of  the 
press,  as  nltimaim  fercidiim  instead  of  ultiimi')n  judleinm.  Besides,  Selnecker  pub- 
lished a  particular  German  and  Latin  edition  of  the  articles  of  Smalcald  in  the  year 
1582,  and  a  second  time  in  1609,  in  which  last  edition  the  Latin  text  of  the  origi- 
nal appendix  is  given. 

For  as  Luther  wrote  these  articles  in  German,  so  Melanchthon  wrote  his  appendix 
in  Latin.  Yet  not  the  original  of  Melanchthon,  but  the  German  translation  made 
by  Vitrus  Dietrich,  was  presented  to  the  estates  at  the  convention  as  an  official  text, 
and  subscribed  by  the  theologians.  Now,  although  Dietrich  published  this  work 
already  in  1541,  with  the  remark:  "  Written  by  Philip  Melanchthon,  and  trans- 
lated into  German  by  Virtus  Dietrich," — yet  it  was  still  forgotten  that  Melanch- 
thon vras  the  author  of  it,  and  in  the  subsequent  publications  of  1540,  1542,  1549, 
1560,  &c.,  it  was  distinguished  as  being  without  an  author.  Hence  it  happened 
that  the  theologians  of  Weim.ar  when  they  in  1553,  as  above  mentioned,  published 
the  articles  of  Smalcald  with  this  translation  from  the  manuscripts  found  in  the 
archives  of  Weimar  under  the  superscription  empio)-ed  in  our  Book  of  Concord, 
without  any  reference  to  a  translation,  with  the  remark,  however,  that  it  answered 
as  the  German  original  text;  and  Selnecker,  in  his  Latin  Concordia  of  1580,  em- 
ployed a  different  Latin,  translation  arranged  according  to  the  German  copy,  al- 
though Chytraus  had  printed  in  1571  this  appendix  as  the  composition  of  Melanch- 
thon, yet  under  the  false  date  of  1540.  Hence  the  original  text  again  became 
public ;  and  finally  it  was  received  into  the  Corpora,  Boctriiice  of  the  corrected 
Latin  Concordia  of  1584.  Since,  however,  a  title  peculiarly  incorrect  was  here 
retained,  we  must  be  very  careful  not  to  be  led  into  error  by  the  misapplication  of 
a  word.  There  is  another  German  translation  never  received,  however,  in  the 
church,  which  Gcyeiberg  mads  according  to  the  Strasburg  copy  of  1540.  For  all 
these  literary  explanations  our  thanks  are  due  to  the  industry  of  Bertram,  whose 
history  of  the  Symbolic  Appendix  to  the  articles  of  Smalcald,  Riederer  has  pub- 
lished at  Altdoy  in  17  70,  enlarged  by  Editions. 

3.  Its  Authority  and  Importance. — The  articles  of  Smalcald  together  with  the 
appendix  of  Melanchthon,  constitute  an  important  part  of  the  symbolic  defence  of 
the  Lutherans.  They  were  composed  at  the  request  of  the  evangelical  princes  and 
estates,  presented  before  a  public  assembly  of  these  nobles,  approved  and  adopted, 
and  in  connectloa  with  tli;  Aygjburg  Co^i^eisioii  and  the  Apology,  were  subscribed 


ivi  HISTORICAL 

by  the  theologians.  Thus  it  was  proper  to  form  them  into  one  system  with  the 
first  Symbols ;  but  they  have,  in  consequence  of  their  nature  explained  above,  an 
independent  significance ;  because  in  these  the  Lutherans  have,  for  the  first  time, 
explained  with  fullness  and  precision,  their  relation  to  the  pope  and  to  papists. 
We  may  say  that  in  and  through  these,  the  Reformation  has  been  established,  and 
a  separation  of  the  evangelical  from  the  Roman  churches  definitely  settled.  With 
great  justice  then  do  they  receive  a  place  in  the  Coriiora  Doctrines,  and  in  the  Book 
of  Concord. 


V.  VI.  The  two  Catechisms  of  Luther. 

1.  Their  Appellation  avd  Origin. — The  first  church  had  catechumen  indeed, 
but  not  catechists,  in  our  sense  of  the  term.  Those  were  called  catechumen,  who 
had  manifested  their  desire  to  become  members  of  the  Christian  church,  were 
known  to  be  fitting,  and  now  stood  in  immediate  preparation  for  the  reception  of 
baptism.  These  catechumen  were  very  far  different  from  those  of  our  time. 
They  were  persons  of  riper  years,  whose  instruction  had  to  be  conducted  quite 
differently  both  on  this  account,  and  in  consequence  of  the  forms  then  prevalent, 
as  we  perceive  from  the  Catechesis  of  Cyril  of  Jerusalem,  and  from  other  works. 
Such  were  the  catechumen  mentioned  in  the  New  Testament,  as  Cornelius,  the 
chamberlain  from  Etheopia,  Aquila,  and  Priscilla,  Apollos,  the  learned  Jew  of 
Alexandria,  and  others  ;  such  were  the  earliest  of  the  church  Fathers, — Justin, 
Athenagoras,  Tatianus,  Ireneus,  Tertullian,  Cyprian,  Arnobius,  Ambrose,  while 
bishop,  Augustin  and  others,  and  if  we  refer  to  the  catechetical  schools  of  early 
times,  Constantino  the  Great,  who  a  short  time  before  his  death,  caused  himself  to 
be  recorded  in  the  number  of  those  under  preparation  for  baptism,  and  showed  him- 
self in  this  peculiar  relation,  as  humble  as  he  Avas  ardent  and  fond  of  learning. 

As  to  the  instruction  of  these  catechumen,  which  was  performed,  not  in  churches, 
but  in  particular  buildings  called  xa7"/;;>;orjUiva,  catachets  were  more  especi- 
ally necessary  for  the  improvement  of  these  catechetical  schools,  and  suitable 
books  had  to  be  prepared,  as  that  by  Gregory  of  Myssa, — the  o  xo-^oi  xafy^xv 
"iixoi  o  fisyac,  and  that  by  Augustine, — de  catechizandis  rudibus, — a  guide  by 
which  Augustine  shows  to  the  deacon  Deogratias,  how  he  had  to  manage  catechu- 
men who  were  men  of  business,  learned  individuals,  grammarians,  and  other  per- 
sons already  grown  and  well  educated.  These  and  other  catechetical  writings  of 
the  first  century,  necessaiily  were  compelled  to  have  reference  always  to  the  po- 
lemical objections  of  the  Jews  and  pagans  against  the  Christian  system ;  but  on 
the  other  hand,  they  had  to  be  adapted  to  the  character  of  the  times,  until  the 
church  attained  a  secure  position,  the  access  of  adults  became  less  frequent,  and 
the  baptism  of  children  grew  into  general  practice.  The  form  of  instruction  gra- 
dually approached  more  and  more  our  form  of  confirmation,  and  alas,  it  was  lost 
with  the  cessation  of  controversy,  and  the  difficulty  of  observing  it ;  chiefly  too 
did  the  zeal  of  instructors  introduce  numerous  forms  of  instruction  and  external 
ceremonies  in  the  place  of  confession  and  of  a  living  faith. 

Applause,  however,  is  due  to  Charles  the  Great,  who  perceived  the  importance 
of  religious  instruction,  and  earnestly  labored  to  promote  its  extension.  He  and 
Lewis  improved  the  institutions  for  the  catechetical  instruction  of  the  people,  in 
the  common  language  of  the  Romans,  as  well  as  in  the  theological  language  of  the 
church.  In  the  eighth  and  ninth  centuries,  the  first  German  catechisms  appeared, 
namely,  those  by  Kero  of  Salle,  and  Godfrey  of  Weisenburg,  and  then  again  in  the 
eleventh  centufy  by  Notker  Labeo.  Ulric,  bishop  of  Augsburg,  made  it  the 
•;Hpecial  duty  of  the  clergy  to  attend  to  the  catechetical  instruction  of  the  people; 


INTRODUCTION.  IvÜ 

&nd  Otto  of  Eamburg  assigned  forty  days  to  the  pagan  applicants  as  a  period  of  pre. 
paration  for  baptism.  On  the  whole,  however,  there  appeared  much  less  solici- 
tude in  regard  to  catechetical  instruction  in  the  dominant  church,  up  to  the  time 
of  the  Reformation.  Only  the  treatise  of  Gerson,  de  parvnlis  trahendis  ad  Chris- 
tum, and  the  treatise  of  the  bishop  of  Chester,  Reginald  Peacock,  can  he  named 
as  elementary  woiks  on  the  Christian  religion.  But  so  much  the  more  active  were 
the  sects  which  had  seceded  from  the  church, — the  Albigenses  and  Waldenses,  the 
Wickliffs  and  Hussites ;  for  they  were  well  assured  that  their  own  existence,  un- 
der the  oppressions  of  the  dominant  church,  chielly  depended  upon  a  radical  iti- 
struction  of  the  young. 

Luther  was  also  aware  of  this.  The  Reformation  Would  prosper  then  only,  when 
its  interest  was  identical  with  that  of  the  people,  and  this  could  only  then  take 
place  when  the  people  from  their  youth,  under  suitable  instruction,  were  initiated 
into  the  doctrines  of  the  church,  by  the  confession  of  the  truth.  Already  in 
1518  he  published  some  works  adapted  with  this  view  to  the  instruction  of  the 
people,  and  these  were  treatises  which  w^e  may  very  properly  term  the  first  cate- 
chisms,— "  Short  forms  of  the  Ten  Comm.andments,  of  the  Creed,  and  of  the  Lord's 
Prayer  ;"  which  were  printed  in  that  year  five  tim.es,  once  in  the  following  year,  and 
still  more  frequently  without  any  mention  of  the  year  and  place.  Other  meft 
followed  his  example;  and  in  1525,  Jonas,  and  Agricola  of  Eisleben,  by  the  in- 
struction of  the  elector,  undertook  the  preparation  of  a  catechism. 

But  all  the  catechisms  which  appeared  in  the  early  days  of  the  ReformatioHj 
could  not  retain  the  general  esteem  of  the  people;  they  all  had  to  yield  to  the  ca- 
techism of  Luther.  Very  early  he  had  conceived  the  design  of  writing  a  cate- 
chism ;  for  he  says  in  the  preface  to  his  edition  of  the  Scriptures :  "  In  the  name 
of  God,  a  plain,  simple,  unadorned  catechism  is  necessary,  first  of  all  in  the  Ger- 
man service,  for  the  Mass  and  the  arrangement  of  divine  worship.  But  a  cate- 
chism is  a  book  of  instruction,  in  which  we  may  teach  the  heathen,  who  wishes 
to  become  a  Christian,  what  he  ought  to  believe,  to  suffer,  and  to  know.  Hence 
those  young  sttidents,  who  are  to  receive  instruction,  and  who  must  learn  the 
Creed  before  they  are  baptized,  are  called  catechumen.  And  let  no  one  think  him- 
self so  wise  as  to  despise  this  amusement  of  children.  When  Christ  wished  to 
gain  men,  he  himself  had  to  become  a  man ;  so  if  we  expect  to  gain  children,  we 
must  become  children  with  them."  But  Luther  readily  perceived  how  absolutely 
necessary  it  was  that  he  should  undertake  this  work,  when  he  assisted  in 
the  church  visitation  held  in  Saxony  in  1527  and  1529.  Of  this  he  speaks 
himself  in  the  beginning  of  the  preface  to  his  Smaller  Catechism  :  "  The  deplora- 
ble wretchedness  which  I  recently  witnessed,  when  I  visited  your  parishes,  has 
impelled  me  to  publish  this  catechism,  drawn  up  in  a  very  simple  and  brief  form. 
Eternal  God!  what  distress  did  I  behold! — The  people,  especially  those  living  in 
the  country,  and  even  parishioners  for  the  most  part,  possessing  so  little  knowl- 
edge of  the  Christian  doctrine  !"  Thus  on  both  hands  Luther  observed  deficien- 
cies,— on  the  part  of  the  people,  the  want  of  Christian  knowledge,  on  the  part  of 
ministers,  an  unfitness  for  the  proper  perform.ance  of  their  official  duties.  Both  of 
these  deficiencies  affected  him  to  che  heart ;  to  both  parties  assistance  must  be 
afforded,  and  thus  the  two  catechisms  took  their  origin,  which  afford,  in  a  manner 
as  yet  unexcelled,  not  only  all  that  is  necessary  for  a  Christian  to  know,  but  to 
the  minister  also  the  most  excellent  instructions  for  a  profitable  use  of  these  doc- 
trinal books. 

Though  such  be  the  origin  of  both  catechisms,  it  must  not  be  supposed,  how- 
ever, that  Luther  composed  his  large  catechism,  which  he  had  commenced  already 
at  the  end  of  1528,  from  the  first  as  a  manual  for  the  teacher ;  but  according  to  his 
shorter  preface,  he  designed  this  catechism  "  as  a  book  of  instruction  for  children 

IT 


iVui  HISTORICAL 

and  illiterate  psrsons,  and  he  explains  at  the  Conclusion,  the  threefold  division  of 
the  catechism,  which  was  ths  usual  practice  among  the  ancients, — The  Ten  Com- 
mandments, the  Creed,  and  the  Lord's  Prayer, — where  he  says,  that  he  would 
close  v/ith  these  three  divisions;  and  these  he  arranges  under  the  superscriptions, 
"the  first  Part,"  "second  Part,"  "third  Part;"  and  he  then  gives  the  article 
concerning  baptism  and  the  Lord's  Suppsr  as  an  appendix.  With  equal  precision 
he  has  expressed  himself  also  in  the  explanation  of  the  principal  divisions:  at  the 
beginning  of  the  part  concerning  baptism,  he  says:  "We  have  now  prepared  the 
three  principal- divisions  of  the  Christian  doctrine;  in  addition  ro  these,  we  have 
still  to  speak  of  the  two  sacraments,"  &c.  ;  and  in  the  Conclusion  he  enters  still 
further  into  the  consideration  of  the  design  of  the  work  for  the  old  and  young. 
With  this  the  declaration  of  Luther,  in  his  letter  of  the  15th  of  January,  1529,  to 
Martin  Görlitz,  exactly  corresponds  :  "  I  am  now  engaged  in  preparing  a  catechism 
for  the  uninstructed  members  of  the  chureh ;"  where,  there  is  no  need  of  suppos- 
ing, as  seems  to  have  been  done  up  to  the  present  time,  that  he  spoke  in  reference 
to  the  Small  Catechism  alone.  Judging  from  the  plan  of  the  Larger  Catechism, 
and  from  his  own  declaration  above  referred  to,  Luther  from  the  first  had  not  the 
design  of  writing  two  catechisms.  But  his  work  expanded  under  his  hand,  and  at 
the  completion  of  it,  he  knew  that  it  vrould  not  be  suitable,  in  this  form,  for  the 
instruction  of  the  common  people,  of  children,  and  the  unlearned,  and  hence  he  de- 
termined to  prepare  for  these  persons  a  small  catechism.  In  April,  l-')29,  the 
Large  Catechism  was  completed  in  the  German  language ;  in  May  and  July  a 
translation  was  executed  by  Lonicer  and  Obsopoeus ;  towards  the  end  of  summer 
the  Small  Catechism  appeared,  a  Latin  translation  of  which  was  in  circulation  so 
early  as  in  September.  That  the  Small  Catechism  had  not  yet  been  thought  of  at 
the  completion  of  the  larger  one,  is  proved  beyond  a  doubt  by  the  remarks  of  Ob- 
sopoeus in  the  preface  to  his  translation  of  the  Laiger  Catechism,  July  1 :  "  But 
to  this  we  have  added  the  two  catechisms  of  John  Erentius,  of  the  church  of  Halle, 
for  they  may  serve  as  an  abstract  or  epitome  of  this  one  which  is  more  diffuse." 

Whether,  in  the  composition  of  his  catechisms,  Luther  had  recourse  to  writ, 
ings  of  the  kind  already  existing,  more  especially  those  of  the  Bohemian  Brethren, 
which  had  become  more  widely  diffused  in  this  branch  of  ecclesiastical  literature, 
than  the  Roman  church  was  at  that  time,  is  a  question  very  difficult  to  decide. 
Augustine  denies  this,  asserting  that  these  catechisms  appeared  much  later ;  but 
KoUner  with  propriety  reminds  us,  that  the  Bohemian  Brethren,  already  in  1523, 
had  caused  a  catechism  to  be  printed  in  German  and  Bohemian,  and  likewise  sent 
a  Latin  copy  to  Luther,  of  which  he  draws  his  proof  from  their  own  writings.  It 
is  moreover  worthy  of  observation  that  their  catechism  contains,  besides  the  three 
ancient  divisions  of  the  doctrines  of  the  church,  the  doctrines  also  concerning  the 
sacraments  and  the  tableof  family  duties.  And  although  Luther  hai  adopted  a  sim- 
ilar arrangement  for  his  Smaller  Catechism,  yet  he  has  entirely  remodelled  that 
whole  text,  so  far  as  it  was  not  taken  from  the  Bible  ;  and  with  great  justice,  indeed, 
in  addition  to  other  epithets  of  distinction,  with  which  his  cotemporaries  and  pos- 
terity have  honored  himj  he  seems  richly  entitled  to  that  of  "Father  of  Cate- 
chisms." 

It  still  remains  for  us  to  refer  to  the  appellations,  under  which  Luther  caused 
his  doctrinal  works  to  appear.  The  smaller  one  he  calls,  "  The  Enchiridion,  or 
Small  Catechism  for  the  common  parishioner  and  minister."  The  larger  one  he 
calls,  "  The  German  Catechism."  The  name  Catechism  for  such  writings  as 
were  calculated  to  subserve  the  instruction  of  the  young,  was  already  in  general 
currency.  That  term,  however,  was  not  applied  to  any  works  of  Christian  anti- 
q,uity.  To  such  writings  was  then  applied  the  term  xar^^^j^mc,  from  xa,-tr^x<:^-, 
ia  the  sense  of  "  to  sound  into  the  car  ol  anjr  oae,"  that  is,.  "  to  instruct  by  word 


INTRODUCTION.  lix 

of  mouth,"  and  then  again,  "  to  inform  concerning  something,"  "  to  teach  about 
something,  especially  in  leference  to  religious  truth,"  in  which  sense  this  word 
soon  afterwards  came  into  general  use  in  the  church.  KoUner  contends  that  the 
word  Catechism  was  first  introduced  by  the  Eohemian  Brethren,  who  had  named 
their  catechetical  writings  Cat;c/te<sisoT  Cat-^hismus.  In  1525,  as  above  remarked, 
the  elector  of  Saxony  had  ordered  the  composition  of  a  catechism  ;  and  thus  it  ap- 
pears that  the  word  was  at  that  time  in  general  currency  in  our  sense.  The  first 
work,  however,  which  appeared  in  Germany,  under  the  name  of  Catechism,  was 
the  catechism  of  Rurer  and  Althammer.  An  evidence  of  the  great  value  which 
Luther  and  the  church  after  him  always  attributed  to  these  doctrinal  treatises,  is 
derived  from  the  fatt  that  the  catechism  was  popularly  called  "  the  layman's 
bible." 

2.  Their  Nature,  Formation  of  the  text,  and  their  Design. — The  catechisms 
of  the  ancient  church,  as  Luther  found  them,  were  formed  from  three  principal 
sources.  These  were, — 1.  The  Decalogue,  so  that  instruction  might  be  given, 
according  to  the  arrangement  of  the  Ten  Commandments,  concerning  good  works, 
and  the  cardinal  virtues,  and  then,  on  the  other  hand,  concerning  the  seven  mortal 
sins.  2.  The  Creed,  most  frequently  the  Apostolic  Symbol  only,  frequently  also, 
similar  to  the  Weisenburg  catechism,  the  Athanasian  creed,  together  with 
the  hymn  of  saint  Ambrose.  3.  The  Lord's  Prayer,  with  an  explanation,  which 
probably  was  taken  out  of  the  above-mentioned  catecliism,  and  partially  retained 
by  Luthei.  -  These  were  the  three  divisions,  which  have  descended  from  the  Fa- 
thers do'.vn  to  the  churches  of  the  present  day.  The  catechism  of  the  Bohemian 
Brethren  had,  besides  these,  the  doctrines  concerning  the  sacraments,  and  a  table 
of  family  duties. 

Conformably  with  the  uniform  aim  of  his  labors,  Luther  has  observed  this  ar- 
rangement of  the  ancient  church.  With  this  view,  his  Larger  Catechism  origi- 
nally contained, — 1.  The  Short  Preface  ;  2.  The  text  of  the  Ten  Commandments, 
of  the  Apostolic  Symbol,  and  of  the  Lord's  Prayer  ;  to  which  was  added, — 3.  The 
institution  of  Baptism  and  of  the  Lord's  Supper;  after  the  text,  every  time  it  was 
repeated;  an  explanation  follows.  "  The  Admonition  to  Confession,"  was  not  con- 
tained in  the  quarto  e.iitio  princepsoi  1529,  yet,  in  the  same  year, it  appeared  in  both 
octavo  editions.  The  larger  preface,  together  with  the  appendixto  the  Confession, 
followed  in  the  quarto  edition  of  the  next  year,  and  thus  to  the  present  time,  the  text 
in  all  the  principal  divisions  remains  the  same.  Luther  always  anticipated  alter- 
ations here  and  there,  in  the  words  and  expressions  of  his  original  text,  but  which, 
as  we  have  intim.ated  in  a  foregoing  passage,  were  of  no  great  consequence,  espe- 
cially as  all  the  editions,  from  l')29  to  1538,  remained  entirely  the  same,  while, 
on  the  contrary,  the  edition  of  153S  exhibited  considerable  alterations. 

The  text  of  the  elitio  princeps  was  received  into  the  Book  of  Concord,  because 
it  was  inserted  in  the  German  and  Latin  editions  of  the  works  of  Luther.  Hence, 
in  the  German  Book  of  Concord,  the  "  Admonition  to  Confession,"  together  with 
a  large  division  of  the  explanation  of  the  Lord's  Prayer,  has  been  omitted. 

Latin  translations  of  this  catechism  appeared  very  early,  and  first  of  all  by  Lo  • 
nicer  :  "  The  Catechism  of  Luther,  translated  into  Latin  by  John  Lonicer,  Mar- 
burg, 1529."  Lonicer  was  professor  of  the  Latin  and  Greek  languages  at  Marburg, 
and  h-:  dedicates  his  translation  to  Laticus  Paulus  Rosellus  of  Padua,  who  had  de- 
sired him  to  execute  a  translation  of  the  work  of  Luther.  Soon  after  a  translation 
by  Obsopoeus  appeared:  "The  Catechism  of  doctor  Martin  Luther,  the  theolo- 
gian, most  worthy  to  be  read,  translated  into  Latin  by  Vincentius  Obsopoeus,  with 
the  addition  of  two  catechisms  by  John  Brcntius,  translated  by  the  same  hand, 
Hague,  1523."  Obsopoeus  was  summoned  by  prince  George  to  Anspach,  in  order ' 
to  instruct  the  young  in  general  Jit-erature,  and  he  dedicated  this  translation  to 


Ix  HISTORICAL 

Albrecht,  margrave  of  Brandaahurg.  This  translation  was  publlsli^J  again  and 
again  in  1536;  and  in  the  editions  of  Peter  Brubach,  it  appears,  so  far  as  we  are 
able  to  jndge  from  a  comparison  of  the  editions  accessible  to  us, — that,  for  instance, 
published  by  Brabach  In  15  4 i  at  Frankfort, — to  be  in  a  very  complete  and  greatly 
improved  form.  It  has  been  received  into  the  Book  of  Concord,  though  greatly 
altered  by  Selnecker,  and  not  much  to  its  advantage. 

We  cannot  describe  the  original  plan  of  the  Smaller  Catechism,  since  the  editio 
■princepi  of  that  catechism  is  no  "longer  extant.  Riederer  describes  a  copy,  of 
1529,  which  was  found  in  the  library  of  the  university  of  Altdorf.  This  has  the 
title,  "  Enchiridion  :  the  Small  Catechism  for  the  common  parishioner  and  preach- 
er, enlarged  and  improved,  by  Martin  Luther,  Wittemburg."  And  at  the  end : 
"Printed  at  Wittemburg  by  Nickol  Sohirlenz,  1529."  After  the  title,  follows 
the  ordinary  preface,  and  after  this  the  five  principal  divisions,  each  of  which  has 
a  particular  title  covering  one  whole  page,  with  the  additional  design  every  time 
expressed,  "As  it  is  most  plainly  to  be  taught  by  a  father  to  his  family." 
The  text  agrees  with  ours,  only  the  Commandments  are  given  in  a  shorter 
form.  For  instance,  the  fourth  Commandment  reads  thus  :  "  Thou  shalt  honor 
thy  father  and  mother."  The  Introduction  to  the  third  division  is  not  inserted, 
9.nd  of  the  Conclusion  we  find  only  the  word  Amen,  with  the  usual  definition. 
After  the  five  divisions,  succeed  the  morning  and  evening  prayers,  with  the  grace 
at  meat,  and  likewise  the  table  of  family  duties.  After  these  follow  the  form  of 
marriage  ceremonies,  and  the  form  of  baptism.  In  this  copy  there  was  added  the 
German  Litany,  with  the  notes  of  some  melodies,  and  a  collection  of  prayers. 

In  the  later  editions,  a  form  of  Confession  was  iriserted  by  Luther,  before  the 
principal  divisions  of  the  Lord's  Supper;  but  we  cannot  say  at  what  time,  as  we 
can  only  judge  from  the  old  edition  of  the  Enchiridion,  published  at  Wittemburg 
in  1539,  a  very  beautiful  but  scarce  edition,  and  this  does  not  contain  it.  The 
fifth  division,  as  we  have  it  in  the  Book  of  Concord,  is  not  characterized  in  this 
way  by  Luther,  and  still  less  bj"-  the  superscription  in  our  present  catechisms. 
"  Remarks  concerning  the  power  of  the  keys,"  with  the  two  following  questions  : 
f'  What  are  the  remarks  concerning  the  power  of  the  keys  ?"  and  "  What  is  that 
power?"  This  section  is  occasionally  found  from  the  year  1564,  especially  in  the 
controversy  against  the  Calvinists,  who  sought  to  expel  the  Confession  and  abso- 
lution out  of  the  chui-ch,  and  it  was  usually  introduced  between  the  division  con- 
cerning baptism  and  that  concerning  the  Lord's  Supper ;  and  although  this  was  its 
proper  place,  it  was  called  the  sixth  division.  It  is  Vv'orthy  of  remark,  that  Mat- 
thesius,  in  his  sermon  on  the  life  of  Luther,  speaks  of  the  sixth  division  of  the  In- 
structions for  children,  and  places  Absolution  between  baptism  and  the  Lord's 
Supper,  a  proof  that  this  arrangement  was  in  vogue  at  that  time,  thirty-six  years 
after  the  appearance  of  the  catechism. 

From  whom  this  division  in  its  present  form  took  its  rise,  has  not  yet  determined. 
It  was  ascribed  at  an  early  period  to  the  first  general  superintendent  of  Pomera- 
nia,  John  Knipstroy,  because  he  laid  this  "  sixth  division  of  the  catechism,  con- 
cerning confession  and  the  keys  of  the  kingdom  of  heaven,"  in  the  year  1551,  be- 
fore the  synod  of  Greifs  wald,  for  their  approbation.  But  Mohnike,  in  his  treatise 
concerning  the  sixth  division  of  the  catechism,  has  shown  that  the  text  of  Knip- 
stroy reads  entirely  different  from  ours.  As  little  is  it  to  be  supposed  that  Brenz, 
or  Luther  himself,  as  it  is  believed,  is  the  author  of  it ;  but  its  origin  is  to  be 
sought  in  the  well  known  sermons  at  Nnremburg  and  Brandenburg  on  the  cate- 
chism. The  fifth  sermon  is  entitled,  "  A  sermon  on  the  office  of  the  keys,"  and, 
after  the  citation  of  the  passages  from  John  20,  22,  23,  it  asks  the  question  : 
"  How  are  these  words  to  be  understood?"  Then  follows  the  answer:  "I  be- 
lieve,"' — pxaotlv  as  in  our  catechism, — -'that  what  the  called  servant  of  Christ 


TNTRODUCTIOX.  l\'i 

does,  is  the  same  as  if  Christ  our  blessed  Lord  himself  had  executed  it."  And 
Franke  arrives  at  the  same  conclusion,  who,  so  far  as  we  know,  was  the  fust  to 
investigate  and  determine  the  question. 

Later  editions  of  the  catechism,  have  still  another  appendix:  "  Some  Christian 
questions  with  their  answers,  for  those  who  wish  to  approach  the  sacrament, 
drawn  up  in  simple  and  expressive  terÄs,  by  Dr.  Martin  Luther."  This,  how- 
ever, has  not  been  received  into  the  Book  of  Concord.  The  form  of  the  mar- 
riage ceremony  and  that  of  baptism  was  omitted  in  the  general  collection  for  the 
Book  of  Concord,  and  this  was  the  cause  of  great  offence  to  the  theologians  of 
Helmstadt  and  of  Brunswick.  Chemnitz  was  also  dissatisfied.  The  omission, 
however,  may  be  justified  ;  for, — 1.  Neither  of  these  is  a  writing  of  doctrine  or  of 
confession,  but  merely  a  book  of  ceremonies,  and  a  liturgy.  2.  The  several  coun- 
try churches  should  enjoy  freedom  in  forms  of  ceremony.  And — 3.  From  what 
appears  to  be  the  character  of  the  churches  of  Oberland,  and  those  in  the  Palatin- 
ate, which  have  not  employed  forms  of  exorcism  in  connection  with  the  ceremony 
of  baptism,  and  consequently  they  cannot  take  offence  from  the  books  treating  of 
baptism,  while  in  other  lands  different  forms  of  marriage  ceremony  have  been  prac- 
tised. In  this  view,  the  three  civil  electors  agreed,  that  it  was  entirely  immate- 
rial whether  these  two  books  were  added  to  the  Book  of  Concord,  or  omitted.  It 
is  only  necessary  to  remark  here  that  Luther,  already  in  1520,  had  translated  into 
German  this  little  work  on  baptism,  from  the  common  Latin  Formula,  and  in 
1524  or  1526,  had  revised  it,  but  at  a  later  period,  composed  the  additional  book 
on  the  marriage  ceremonies. 

The  Small  Catechism,  in  the  year  1529,  was  translated  into  Latin  at  two  dif- 
ferent times ;  once  by  some  anonymous  translator,  and  then  again  by  Sauerman, 
with  the  knowledge  and  approbation  of  Luther.  The  first  translation,  which  Rie- 
derer  describes,  is  the  more  especially  important,  because  it  most  probably  was 
finished  immediately  after  the  first  impression  of  the  catechism,  and  presents  that 
work  in  the  original  form,  which  is  now  lost  to  us.  It  was  given  as  the  last  part 
of  the  Prayer-book  of  Luther,  and  contains  the  usual  preface,  "  Epistle  to  the  pa- 
rishioners and  preachers  ;"  after  v/hich  a  very  simple  and  brief  explanation  of  the 
catechism  follows.  In  the  first  two  divisions,  however,  it  is  not  drawn  up  in  ques- 
tions and  ansv/ers,  but  in  such  a  manner,  that  the  explanations  can  be  derived  im- 
mediately from  the  expressions  of  the  text.  Of  the  Confession  and  the  form  of 
Absolution,  nothing  appears  ;  the  introduction  of  the  fifth  division  reads  somewhat 
differently,  and  the  morning  and  evening  prayers,  and  the  prayer  at  table,  are 
placed  immediately  before  the  table  of  family  duties.  This  translation,  as  a  com- 
parison of  it  with  the  description  of  Riederer  proves,  has  been  received  in  the 
Wittemburg  Latin  edition  of  the  works  of  Luther,  with  a  very  {ew  alterations  in 
.the  fourth  division.  And  consequently  Ave  might  have  good  reason  to  hope,  that 
the  catechism  is  contained  in  its  original  form  in  the  Latin  works  of  Luther.  The 
translation  of  Sauerman  has  the  title :  "  A  small  Catechism  for  small  boys  in 
school.  Little  boy,  do  not  despise  this  little  book.  It  contains  the  chief  precepts 
of  the  great  God."  This  translation  has  been  received  into  the  Book  of  Concord, 
but  not, — as  has  been  supposed  up  to  the  present  time, — a  translation  no  longer 
existing,  made  by  Lonicer  or  hy  Justus  Jonas.  Other  translations  into  Latin,  no. 
doubt,  appeared  as  soon  as  this  catechism  began  to  be  used  in  schools  of  learning. 

Besides,  the  Small  Catechism  has  been  translated  into  the  Greek,  Hebrew,  Ara- 
bic, and  Syriac  languages,  and  soon  afterwards  into  numerous  living  languages. 
Already  in  the  first  year  of  its  publication,  it  appeared  in  the  difierent  dialects  of 
the  German  language.  The  editions  which  it  underwent,  are  innumerable;  no 
other  book,  except  the  holy  Scriptures,  enjoyed  so  great  a  circulation  as  this 
bible  of  the  laily ;  so  that  Mattliesins,  thirty-seven  j'ears  after  its  appearance. 


Ixii 


HISTORICAL 


•«Duld  writ} :  '•'Prais?  b?  to  Goll  vmr2  than  a  hundred  thousand  copies  have  been 
print  J 1  u  1  t )  o  r;  tim  \  ai  1  it  hi  ^  b  :;?n  U33d  in  every  languag?,  among  the  multi- 
tuJis  of  ev:ry  p'oa?  kill,  an  I  in  all  th:;  Latin  and  G:rman  schools." 

Afcir  th:;  rMiirki  in  section  first,  iittb  more  need  be  said  in  reference  to 
th?  Djjigi  of  bjth  thise  catechisms  of  Luther.  The  excellent  prefaces  to  them 
both,  plainly  pDint  oat  this  design.  The*'Smaller  Catechism  may  serve  as  a  man- 
ual and  book  of  instruetion  for  thi  young,  for  domestics,  and  for  the  laboring  man  ; 
but  th:;  larger  on  vv'.ll  s:!rve  for  the  maturer  Christian,  and  the  minister  himself. 
Though  Luther  had  nat  this  object  before  his  eyes  in  composing  his  Larger  Cate- 
chism, yet  his  labor  extended  under  his  hand,  as  he  afterwards  perceived  and  de- 
clared himself:  "  The  Smaller  Catechism  is  the  substance  of  this  condensed  into 
■a  biiefer  form,  showing  what  a  Christian  ought  to  know  and  to  believe  towards 
his  own  salvation ;  but  the  larger  one  contains  the  explanations,  the  further  proofs 
and  applications  of  these  principles." 

3.  T.'/.eir  A'/t'/.orify  uiii  Irrq^on  uicc. — Great  and  uni^■ersa1  are  the  authority  and 
the  importance  of  these  two  catechisms  for  the  prosperity  of  the  Lutheran  church, 
not  inJ;3d  from  th?  unopposed  reception  they  have  received  among  the  Symbolic 
bookiofthe  church,  b.il;  from  thiintitnalsupMiorityof  their  contentsover  all  other 
writings  of  a  sim'lar  character.  Their  enemies  have  been  forced  to  acknowledge 
this  d'.rectly  aa  1  in  lirectly.  Exeee  lingly  unpleasant  was  it  to  the  Catholics,  Philip 
of  Spiln  an  1  Ferdinand,  who  first  published  an  edict  against  them  ;  with  the  same 
ardor,  inbel,th:!  J:!su:t3  in  Gratz  published  the  Small  Catechism,  under  the  title  : 
'•  Th^  Sn  ill  ;r  Cat  ichisn  f>r  th^  com  non  parishioner  and  minister,  enlarged  and 
improved,  from  Dr.  Martin  Luther's  works  published  at  WJttemburg,  1587."  Cer- 
tain references  to  the  doctrines  of  the  Roman  church,  which  were  found  in  the  earlier 
writing?  of  Luther,  were  append  :'d  to  this  work,  in  order  tobring  the  articles  of  the 
■catechism  into  bad  repute.  With  no  less  earnestness  did  the  Cryptocalvinists  act, 
■who  sought  to  betray  the  people  by  misrepresentations  of  the  Lutheran  catechism, 
and  to  injure  it  by  their  insidious  intrigues.  It  should  be  understood,  that  the  Luth- 
eran theologians  did  not  fail  to  oppose  these  wicked  attempts  of  their  adversaries, 
as  they  had  done,  in  reference  to  other  false  charges. 

But  such  attacks  could  only  but  serve  to  elevate  the  regard  of  the  Lutheran 
church  for  t'.ii  valuable  labors  of  her  principal  teacher;  for  the  attempts  of  her 
adversaries  proved  throughout  Germany  the  incalculable  value  of  these  books  ;  or 
rather  much  more.  For  they  themselves  afterwards  made  extracts  out  of  the 
Small  Catechism,  a  book  drawn  up  in  such  an  elementary  form,  that  nothing  is 
calculated  to  serve  better  as  instructions  for  children,  and  nothing  further  can  be 
desired  for  the  conscience  of  the  man  of  general  knowledge.  For  this  reason  they 
have  both,  by  the  Form  of  Concord,  with  great  propriety  been  denomina- 
ted the  bible  of  the  laity  ;  and  their  symbolic  authority,  thus  established,  has  con- 
tinued and  will  continue,  so  long  as  the  Lutheran  church  exists.  On  the  contra- 
ry, it  is  very  natural  that,  at  a  time  when  the  unlimited  authority  of  the  holy 
Scriptures  themselves  has  been  questioned  and  resisted,  the  like  oppositions  must 
attend  our  catechism.  Lidecd  strong  efforts  were  made  b3'-  the  Neologists  to  expel 
the  catechisms  of  Luther  out  of  the  churches  and  schools,  and  secretly  to  intro- 
duce, as  the  Jesuits  and  Cryptocalvinists  had  done,  books  of  doctrine  entirely  op- 
posed to  the  principles  of  Luther,  though  sanctioned  by  his  name.  Innumerable 
is  the  multitude  of  those  catechisms,  which  came  to  light  in  the  course  of  fifty 
years.  But  whilst  they  have  been  rising  and  imperceptibly  stealing  away  into 
forg'tfulness,  the  catechisms  of  Luther  have  triumphantly  maintained  the  field, 
and,  in  the  hands  of  true  ministers,  have  enabled  them  to  accomplish,  even  in  our 
days,  the  regeneration  of  the  church.  Let  us  then  come  to  the  conclusion,  that 
these  false  systems  of  faith  must  yield  ;  that  our  catechisms,  from  the  great  length 


INTllODUCTION. 


Ixiii 


of  time  during  which  they  have  maintained  their  superiority*,  will  prcseive  their 
symbolic  authority;  let  us  contide  in  that  authority ;  and  when  we  are  induced  to 
wander  i'rom  the  picfcribed  path  of  the  church,  let  us  thus  be  recalled  to  a  more 
imil'orm  system  of  belief. 

In  regard  to  evidences  for  the  great  excellence  of  the  catechifms  of  Luther,  es- 
pecially the  smaller  one,  there  is  no  scarcity  indeed  :  there  would  be  easily  a  grea- 
ter number  found  than  we  can  possibly  introduce  here.  Justus  Jonas,  himself  the 
author  of  a  catechism,  makes  this  declaration  respcctirg  it :  "  'I  he  catechifm  is  a 
small  book,  \vhich  a  person  can  purchase  for  sixpence,  but  six  thousand  worlds  are 
not  commensurate  with  its. value.  The  believer  knows  that  the  Holy  Ghost  com- 
municated it  to  the  venerable  Luther."  Dr.  Eugenhagen  always  adhered  to  it, 
and  made  some  severe  remarks  about  the  civil  authorities,  who,  he  said,  did  rot 
value  it  sufficiently  high.  Prince  George  of  Anhalt  test'fies,  that  in  this  small 
bible  of  the  laity,  the  substance  of  the  doctrines  of  all  the  Prophets  an^  Apostles, 
is  collected  in  the  shortest  possible  compass.  Mutthcsius  rays  that  Dr.  Luther, 
in  all  his  life,  has  produced  nothing  more  excellent  and  useful ;  for  he  had  used  the 
two  catechisms  in  his  family,  in  school,  and  on  the  pulpit,  and  was  conscious  that 
the  whole  world  could  not  sufficiently  express  their  thanks  to  Luther.  Dr.  Frd. 
Mayer  gives  it  the  foUovviing  applause  :  "  Embracing  as  many  ideas  as  words  ;  as 
many  useful  lessons  as  heads. — Brief  in  its  little  pages,  but  inccm.parable  in  the 
magnitude  of  theological  principles."  Dr.  Sicgmond  Eaumgarten  calls  it,  "the 
true  jewel  of  our  church,  and  a  most  potent  masterpiece  of  composition."  To  the 
same  effect  Leopold  Ranke  declares,  that  "  the  catechism  which  Dr.  Luther  pub- 
lished in  the  year  15:39,  and  concerning  which  he  said  that '  he  studied  it  himself, 
though  he  was  an  old  doctor,'  is  as  excellently  adapted  for  children  as  it  is  thought- 
ful;  as  elegant  as  it  is  incontrovertible,  uniform  and  distinct.  Haj-j-y  is  he  who 
brings  his  soul  to  conform  with  its  precepts,  who  will  steadfastly  adhere  to  it ! 
He  alone  can  return  sufficient  gratitude  to  the  wisest  of  the  wise,  who  fixes  his 
unwavering  confidence  every  moment  in  the  holy  truths  here  presented  in  the  trans- 
parency of  beauty."  The  same  applause  has  frequently  been  expressed  too  by  men, 
who  do  not  coincide  with  the  doctrines  of  Luther.  Respecting  a  copy  of  the  small 
catechism  which  did  not  contain  the  name  of  Luther,  a  certain  theologian  exclaims  : 
'•  Blessed  be  the  hands  which  wrote  this  holy  book!"  How  should  we  not  accord 
with  this  pious  prayer  of  Matthcsius  :  "May  Christ  the  Lord  convey  this  holy  cate- 
chism with  the  VVittemburgian  explanations,  from  our  hands  into  the  hearts  of  pious- 
fathers  and  their  chiUU-cn,  and  graciously  bless  it  in  the  work  of  salvation." 


Vn.  The  For:.i  of  CG^"cor.rl. 

1.  It's  Appellation  and  Origin. — As  the  Form  of  Concord  is  the  latest  Symbol 
in  the  Lutheran  church,  so  it  has  been  the  most  violently  opposed,  a  circumstance 
which  naturally  resulted  from  its  originating  amidst  the  agitations  and  controver- 
sies of  the  church ;  and  indeed  if  Vv'e  can  form  a  correct  judgment  of  these  contio- 
versies,  we  can  at  the  same  time  have  a  j)rop3r  conception  of  the  Form  of  Concord. 

Thus  the  members  of  the  Lutheran  church  had  many  reasons,  to  form  as  close 
a  union  among  themselves  as  possible  after  the  death  of  Luther.  And  yet  on  the 
day  of  the  meeting  of  Concord,  in  iö  16,  after  his  death,  every  thing  like  harmony 
seemed  to  vanish  from  them.  Lideed  such  a  state  of  things  could  not  faii  to  occur 
among  the  teachers  of  error  and  among  sectarians,  as  it  could  not  be  otherwise  amidst 
that  activity  of  spirit  and  that  more  unrestrained  freedom  of  speech  which  arose 
with  the  Refoima;t;on.     Yet  the  p.owerfuI  spirit  of  the  illustrious  Luther  held  them 


IXIV  HISTORICAL 

down,  and  kept  tliem  under  some  restraint,  either  to  perform  their  duties  to  the 
Christian  community,  or  to  separate  themselves  entirely  from  it.  But  the  more 
the  flame  was  smothered  during  his  lifetime,  the  more  fiercely  it  broke  forth  after 
his  death. 

The  unfortunate  war  of  Smalcald  so  earnestly  opposed  by  Luther,  with  all  its 
painful  consequences,  and  among  these  especially  the  Interim,  and  the  controversy 
about  the  sacraments,  as  well  ae  the  intrigues  of  the  Cryptocalvinists  in  Saxony, 
gave  the  chief  impulse  to  those  agitations  which  afterwards  prevailed  in  the  Lu- 
theran church.  Nor  did  they  rest  here  ;  but  as  jealousies  arose  in  the  controversy 
from  a  bitterness  of  spirit,  so  controversies  about  matters  of  little  importance  crea- 
ted distrust  among  the  theologians,  which,  excited  to  the  highest  degree  of  vio- 
lence by  presumption  and  obstinacy,  increased  the  disquietude  of  the  church.  At 
present  it  may  be  regarded  as  a  most  important  consideration,  as  the  custom  has 
uniformly  been  since  the  time  of  Planckj  that  the  Lutherans,  in  this  instance,  did 
not  always  observe  a  due  degree  of  moderation, — indeed  it  was  too  much  disre- 
garded on  both  sides, — while  it  must  not  be  maintained,  on  the  one  hand,  that  the 
Lutherans  had  any  good  reasons  to  introduce  unusual  forms  of  expression  in  theo- 
logical matters  with  distrust,  and  in  consequence  to  apprehend  injurious  results  in 
reference  to  the  church ;  and,  on  the  other  hand,  that  they  had  to  act  not  only  in 
conjunction  with  public  enemies,  but  with  false  friends ;  but  especially  that  the 
tontest  was  not  with  one  assailing  their  own  reputation,  nor  invading  the  stability 
of  the  church,  but  with  those  who,  by  the  most  unwarrantable  means,  and  by  the 
most  objectionable  duplicity, — as  by  false  representati'ons  of  the  writings  of  Lu- 
ther,— through  a  contemptible  abuse  of  the  confidence  of  their  princes,  were  en- 
deavoring to  undermine  the  Lutheran  system.  The  Lutherans  never  had  recourse 
to  such  means;  they  never  sought  to  employ  such  artifices  in  their  arguments 
against  the  Confession  of  others. 

But  the  Lutheran  church  can  boast  of  baring  settled  the  conflict  not  only  of 
these,  but  even  of  numerous  eflbrts,  in  the  proper  manner,  that  is,  by  means  pro- 
per to  be  employed  by  a  church.  From  these  efforts,  in  the  year  1536,  resulted 
the  "  Form  of  Concord"  at  Wittemburg,  and  in  1574  the  "  Form  of  Concord  be- 
tween the  Swiss  and  Saxon  churches"  appeared,  the  last  of  which  became  the 
foundation  of  our  "  Form  of  Concord." 

Already  before  this  Form  came  into  existence,  numerous  efforts  had  been  made 
for  the  restoration  of  concord;  and  with  this,  in  1558  the  diet  of  the  electorate  of 
Frankfort,  in  1501  that  of  -the  prince  of  Kaumburg,  and  in  1568  the  colloquy  at 
Altenburg,  were  held.  Things,  however,  were  not  brought  to  an  adjustment  by 
these  efforts  ;  on  the  contrary  they  became  infinitely  worse.  This  was  especially 
the  case  between  the  theologians  of  the  prince  of  Saxony  and  those  of  the  duke  of 
Saxony.  In  Saxony,  especially  at  Wittemburg,  the  doctrine  of  the  Cryptocalvin- 
ists prevailed,  which  the  pupils  and  friends  ot  Melanchthon  had  spread  over  the 
whole  country  ;  in  the  jurisdiction  of  the  duke,  the  doctrines  of  Luther  were  main- 
tained, principally  by  the  theologians  at  Jena.  The  political  relation  of  these  con- 
tending parties,  as  it  had  arisen  during  the  war  of  Smalcald,  naturally  contributed 
to  prolong  these  dissensions.  August,  the  prince  of  Saxony,  however,  felt  the  ne- 
cessity of  re-establishing  the  peace  of  the  church.  And  when  Julius,  the  duke  of 
Brunswick,  in  company  with  William,  the  landgrave  of  Hesse  Cassel,  and  Jacob 
Andrea,  the  provost  of  Tübingen,  an  accomplished  and  excellent  man,  was  sent 
.  to  him,  he  received  them  graciously,  and  gave  orders  to  the  theologians  at  Wit- 
temburg to  hold  a  consultation  with  them  in  reference  to  the  controverted  points, 
and  to  labor  with  assiduity  for  '.vhatever  might  contribute  to  prom.ote  the  security 
Of  Christian  unity. 
■  Andrea  h;id  alrt-ady  in  15CS.  dr^wn  up  a  draft,  coniisfing  of  five  articb:?,  for  the 


INTRODUCTION.  IxV 

purpose  of  restoring  harmony  in  the  church,  and  when  the  consultation  at  Wit- 
temburg  proved  unavailing,  in  consequence  of  the  insincerity  of  the  theologians 
who  were  there,  he  laid  it  before  a  second  convention  of  the  theologians  of  Wit- 
temburg  and  Leipsic  at  Dresden  in  1570,  but  here  also  he  failed  to  secure  the  ac- 
knowledgment of  these  men.  In  the  same  year,  twenty-one  theologians  under 
the  jurisdiction  of  the  elector  of  Saxony,  of  the  duke  of  Brunswick,  of  the  land- 
grave of  Hesse  Cassel,  of  John  the  margrave  of  Küstrin,  of  the  prince  of  Anhalt, 
and  of  the  cities  of  Lower  Saxony,  assembled  at  Zerbst,  and  united  themselves 
under  what  was  called  the  Norma,  Servestana,  that  is,  to  the  following  effect, 
that  only  the  Three  Syipbols,  the  Augsburg  Confession,  and  the  Apology,  to- 
gether with  the  writings  of  Luther,  but  not  the  Corpus  doctrinae  of  Melanchthon, 
should  prevail  as  a  rule  of  doctrine.  But  here  also  the  ingenious  artifice  of  the 
Philippists  completely  deceived  the  simplicity  of  Andrea,  who  was  even  suspect- 
ed of  having  formed  a  secret  conspiracy  with  them,  and  was  compelled  to  defend 
himself  openly  against  the  charge.  Precisely  such  was  the  case  too,  in  reference 
to  the  learned  Dr.  N.  Selnecker,  through  whom  the  duke  of  Brunswick  charged 
the  elector  to  watch  the  movements  of  the  Wittemburgians,  and  he  was  sent  by 
the  elector,  bearing  the  injunction  to  these,  to  furnish  him  with  a  plain  and  cor- 
rect explanation,  by  which  every  injurious  misunderstanding  might  be  prevented 
or  removed.  Not  only  was  he  most  egregiously  deceived  by  those  men,  who 
maintained  neither  the  truth  nor  the  faith,  and  who  proved  themselves  like  real 
Pharisees  on  the  seat  of  Moses,  that  is,  of  Luther ;  but  there  was  also  a  second 
convention  held  at  Dresden  in  October  1571,  with  an  instrument  called  the  Co7i- 
sensHs  Dresdensis,  drawn  up  by  the  theologians  of  Wittemburg,  and  imposed  on 
those  delegates,  which  soon  turned  out  to  be  a  real  Dissc7isus,  and  w"as  rendered 
nugatory  by  their  dishonest  conduct.  .Still  the  elector  continued  to  exercise  patience 
towards  them,  and  employed  the  mildest  modes  of  reasoning  and  reference,  so  as 
to  persuade  them  not  to  circulate  that  execrable  book  of  Exegesis,  published  at 
Leipsic  in  1574;  even  after  the  executive  committee  had  advised  severer  meth- 
ods to  be  employed,  and  foreign  kings,  princes,  and  lords  had  advised  the  same. 
But  in  the  investigations  which  were  made,  in  consequence  of  this  requisition, 
and  especially  by  a  letter  of  the  secret  Calvinists,  sent  to  the  elector,  facts 
came  to  light  at  Wittemburg,  and  at  his  court,  which  placed  the  duplicity  and  de- 
signs of  these  men  beyond  all  doubt,  and  compelled  the  elector  to  exert  himself 
more  zealously  against  them.  In  May  1574,  ne  brought  these  matters  before 
the  diet  acting  in  cojunction  with  nineteen  disinterested  professors  and  superin- 
tendents, and  articles  affirmative  and  negative  were  laid  before  them,  drawn 
up  by  Daniel  Greser,  Dr.  Casper  Eberhard,  Casper  Reidenreich,  and  Dr.  Martin 
Mirus,  while  the  president  of  the  Consistory,  Dr.  Paul  Crell  filled  the  chair, 
which  articles,  under  the  name  of  a  Declaration  of  the  Dresden  Confession,  which 
have  also  been  denominated  the  Articles  of  Torgau,  were  received  and  subscrib- 
ed. The  result  of  the  investigation  was,  that  those  who  refused  to  subscribe 
these  Articles,  were  rejected  and  banished  from  the  country,  or  thrown  into 
prison,  some  for   their   lifetimes. 

In  this  manner  the  Cryptocalvinists  in  Saxony  were  repressed,  but  by  no  means 
exterminated.-  Andrea  perceiving  this,  sought  by  the  friendly  power  of  argument 
to  reestablish  the  unity  of  the  church.  He  caused  six  sermons  to  be  printed  con- 
cerning the  dissensions  in  the  church,  and  sent  them  to  M.  Chemnitz  and  D. 
Chytraus,  in  order  to  secure  the  acknowledgment  and  signature  of  the  Saxon  the- 
ologians. But  as  these  sermons  did  not  obtain  genera!  approbation  and  assent,  An- 
drea framed  them  into  eleven  affirmative  and  negative  articles,  which  he  named  the 
Explanations  of  the  churches  of  Suabia  and  the  dukedom  of  Wittemburg.  This 
work  was  partially  altered  and  improved  by  Chytraus  and  Chemnitz,  and  received 

r 


Ixvi  HlSTOmCAI. 

the  title  "The  Suabian  and  Saxon  Form  of  Concord."  It  met  with  great  appro- 
bation from  Julius,  duke  of  Brunswick,  who  secured  its  reception  in  Lower  Saxo- 
ny, and  sent  it  to  the  elector  August,  who  received  also  about  the  same  time  the 
Form  of  Maulbrun  from  George  Ernst,  the  landgrave  of  Henneberg,  who  had 
caused  this  Form  to  be  drawn  up  by  Luke  Oslander  and  B.  Bidembach,  for  the 
purpose  of  allaying  the  controversies  of  the  church. 

In  the  mean  time  the  elector,  on  the  21st  of  November  1575,  had  referred  a 
treatise  of  his  own,  together  with  a  memorial,  also  in  his  own  hand  writing,  to  his 
private  Council,  in  which  he  solicited  their  cooperation  in  this  work,  and  showed 
how  it  should  be  commenced  and  prosecuted.  We  have  to  ascribe  much  weight  to 
these  exertions  of  the  elector,  against  the  charges  of  the  opponents  of  the  work  of 
Concoid,  already  mentioned  in  section  third,  because  they  prove  that  an  opportu- 
nityfor  this  salutary  work  was  secured  by  the  elector  alone,  and  that  he  knew  per- 
fectly well  in  what  manner  things  might  be  brought  into  the  most  favorable  sit- 
uation. The  declarations  of  the  elector  are  especially  worthy  of  remark,  that  good 
in  every  respect  must  not  be  expected  from  the  immortal  Philip  Ivlelanchthon,  and 

that  the  restoration  of  peace  must  not  be  looked  for  from  a  colloquy,  a  convention 
or  the  like.  On  this  account,  Dr.  P.  Leyser  with  justice  observed,  that  no  one 
should  intimate  that  the  elector  suffered  himself  to  be  deceived  by  the  theo- 
logians ;  and  that  he  in  every  respect  acted  as  they  had  directed  him.  Dr.  Sel- 
necker  likewise  declares  that  it  would  be  a  shameless  fiction,  should  any  one 
presume  that  the  wise  elector  should  have  been  induced  by  a  few  theologians,  to 
take  up  the  labor  of  restoring  Christian  Concord. 

The  importance  of  both  these  testimonies  induces  us  to  give  the  following  gen- 
uine transcript.  The  passage  written  by  the  prince  reads  thus:  "  Counsellors  be- 
loved and  faithful,  experience  shows  alas !  what  good  the  schism  among  our  the- 
ologians in  our  country  and  in  other  lands,  is  calculated  to  produce;  and  although 
we  should  have  hoped  that  the  Lord  would  have  in  some  way  devised  means  by 
which  the  theologians  might  have  united  among  themselves,  yet  it  is  abundantly 
apparent  from  the  colloquy  at  Altenburg,  what  kind  of  a  union  is  manifested  by 
them.  And  although  every  civil  government  should  conduct  itself  with  caution 
and  timidity,  in  attempting  interferences  with  the  perplexed  minds  of  the  theolo- 
gians, yet  I  have  foresight  enough  to  perceive,  as  there  is  no  Pope  amongst  us,  that  if 
government  does  not  interpose,  nothing  better  need  be  expected  from  this  schism 
but  a  greater  amount  of  injury  and  disadvantage,  which  will  entail  a  train  of 
miseries  upon  our  posterity.  And  though  in  reference  to  my  own  person,  I  have  re- 
volved considerations  on  each  hand,  so  far  as  my  understanding  enabled  me,  yet  no- 
thing has  seemed  so  pleasant  to  me  as  to  urge  you  on  in  this  work ;  as  there  can  be  no 
ability  in  me  to  execute  a  task  of  such  magnitude, — an  ability  which  should  be  re- 
garded as  indispensable  in  matters  of  such  importance,  so  I  hope  that  my  expres- 
sions and  my  meaning  in  this  memorial  will  be  sufficiently  understood  by  every 
one,  and  that  every  one  will  perceive  that  I  seek  nothing  farther-  than  a  unity  of 
doctrine  and  of  the  theologians  ;  and  may  God  grant  us  his  gracious  aid  in  effecting 
this  !  Amen  .  It  is,  therefore,  my  earnest  request  to  you,  that  you  advance  to 
this  great  work,  with  the  utmost  speed,  and  with  mature  deliberation,  in  order  to 
secure  harmony  of  doctrine  and  of  the  theologians ;  do  not  suffer  yourselves  to 
be  misled,  because  your  instructor  may  not  be  considered  correct  in  every  respect ; 
and  on  this  account,  look  more  to  the  honor  of  God  than  to  that  of  mortal  man, 
I  make  no  doubt,  that,  without  any  suggestions  of  mine,  you  will  know  how  to 
act  with  due  diligence  and  deliberation  ,  continuing  to  communicate  to  me  your 
views  and  determinations,  this  I  expect  of  you,  and  remain  5^ours  most  graciously. 
Done  at  Augsburg,  November  21,  1575.  Augustus  the  elector,  to  John  of  Bern- 
stein, Thomas  of  Ssbottendorf,  Dr.   Laurence  Lindemari,  and  Dr.  D.  Feifer." 


INTRODUCTION,  IxvÜ 

The  following  memorial  accompanied  this  communication.  "  Though  I  have 
revolved  the  subject  in  various  aspects,  it  seems  to  me  almost  impossible  that 
there  should  be  any  unity  among  us,  who  acknowledge  the  Augsburg  Confession, 
beholding,  as  we  do,  that  in  the  jurisdiction  of  every  Lord,  there  is  a  distinct  sys- 
tem of  doctrines,  which  is  called  a  Corpus  doctrinae,  composed  and  sent  abroad, 
in  consequence  of  which,  not  only  many  people  are  led  astray,  but  the  minds  of 
the  theologians  are  embittered  against  each  other,  so  that  they  become  every  day 
further  and  further  alienated ;  and  alas !  it  is  to  be  feared  that,  through  this  ma- 
lignity and  alienation  of  mind,  the  theologians,  who  shall  succeed  us, — a  calam- 
ity which  the  gracious  God  only  can  avert, — will  in  a  short  time  be  led  off  entirely 
by  new  doctrines  and  in  controversies  like  these,  the  true  doctrine  will  be  lost. 
Let  no  one,  who  is  better  qualified  to  effect  this,  however,  suppose  that  I  have 
anticipated  him  in  offering   the  following  suggestions. 

"And  because  I  cannot  entertain  any  hopes,  from  past  circumstances  and  expe- 
rience, -painful  as  it  may  be  to  make  the  acknowledgment,  that  the  theologians 
can  be  induced  to  feel  reconciled,  to  be  composed,  or  to  hear  the  voice  of  reason 
calmly  from  one  another,  in  any  colloquy  or  any  other  convention,  far  less  to 
frame  a  system  of  union  among  themselves,  yet  I  have  been  thinking,  though  it 
may  not  be  the  best  way,  that  we,  who  acknowledge  the  Augsburg  Confession, 
unite  ourselves  in  a  friendly  spirit ;  that  every  lord  name  some  theologians  who 
are  lovers  of  peace,  to  the  number  of  three  or  four  persons,  as  well  as  an  equal  num- 
ber of  political  counsellors,  and  appoint  a  day  for  them  to  assemble.  Then  let 
every  lord  bring  his  Corpus  doctrinae  with  him,  and  deliver  it  over  to  the  assem- 
bled theologians  and  civil  counsellors,  that  they  cause  the  Augsburg  Confession 
to  be  their  model,  and  try,  and  deliberate,  and  determine,  how  they  may,  by  the 
grace  of  God,  according  to  that  Corpus  <^of<^/-/;«ae,  form  a  single  Corpiis  doctrinae 
out  of  all  that  may  be  presented,  to  which  we  may  all  make  acknowledgment; 
that  book  or  Corpus  doctrinae,  ba  reprinted  and  sent  to  every  lord  for  his  own 
special  perusal   and  conviction." 

The  private  counsellors  could  only  sanction  the  proposition  of  the  elector,  and 
they  advised  an  early  promulgation  of  this  view  together  with  the  theologians 
who  accompanied  them ;  and  thus  a  communication  was  sent  to  other  evangelical 
.princes  and  lords,  as  the  elector  John  George  of  Brandenburg,  the  landgrave  "Will- 
iam of  Hesse  Cassel,  George  Frederick,  margrave  of  Brandenburg  and  Anspach, 
And  George  Ernst  prince  of  Henneberg;  and  in  February  1576,  a  convention  of 
twelve  theologians  was  summoned  at  Lichtenburg,  a  castle  of  the  elector,  near 
Prettin  on  the  Elbe,  in  order  that  their  plans  might  there  be  proposed  and  discuss- 
ed. There  were  three  points  which  they  proposed  for  their  special  reference  and 
consideration.  1.  That  all  reproaches,  all  charges  should  be  laid  aside  and  forgot- 
ten, and  that  every  controversy  should  be  regarded  as  extinct  and  exterminated. 
2.  That  the  Corpus  doctrinae  of  Melanchthon  should  no  longer  be  forced  upon  the 
conscience  as  a  rule  and  Confession  of  Faith;  but  that  the  prophetical  and  apos- 
tolic writings  only  should  maintain  their  authority  without  limitation  or  restric- 
tions of  any  kind,  and  after  these  the  three  general  symbols ;  the  original  and  un- 
altered Augsburg  Confession,  together  with  its  Apology,  Luther's  Smaller  and 
Larger  Catechisms,  and  the  A.rticles  of  Smalcald,  to  which  might  be  added  Lu- 
ther's Commentary  on  the  Epistle  to  the  Galatians  in  reference  to  the  doctrine 
of  justification.  But  all  the  books  of  the  Cryptocalvinists,  as  the  new  Cat- 
echism of  Vfittemburg,  the  Book  of  Questions,  the  Proof,  like  the  Consensus 
Dresdensis,  should  be  rejected.  3.  Finally  it  was  proposed  that  the  most  dis- 
interested theologians,  as  well  as  those  named  by  the  landgrave  William,  as  Dr. 
Chytraus,  Dr.  Chemnitz,  Dr.  Jacob  Andrea,  and  Dr.  Marbach,  undertake  this 
wnrk  of  r'^cnnriliation,   in   compliance    with  tIt»  A^Atp  of  the   elector   and  other 


Ixviii  HISTORICAL 

princes,  compare  the  articles  of  the  Augsburg  Confession  again  with  each  other, 
erase  or  correct  ungrammatical  forms  of  expression,  though  without  any  mention 
of  names,  and  likewise  to  explain  some  things  in  a  christian  manner,  in  order 
that  the  true,  sincere  servants  of  the  Lord  might  not  appear  chargeable  with  the 
errors  of  those  who   preferred  the  false. 

From  this  proposition  of  the  elector,  made  probably  on  the  seventeenth  of  Feb- 
ruary, he  now  took  a  further  step.  He  sent  the  Form  of  Maulbrun  and  the  Con- 
fession of  Lower  Saxony,  to  Dr.  Jacob  Andrea,  for  the  purpose  of  receiving  his 
advice  in  reference  to  this  matter,  and  requested  him  to  make  the  two  treatises, 
the  first  of  which  was  short,  the  second  large  and  inconvenient,  (it  must  be  re- 
membered that  the  latter  was  compiled  by  Andrea  himself,  and  revised  by  Chem- 
nitz and  Chytraus,)  the  foundation  of  a  new  confession,  and  in  this  way  to  unite 
both  the  former  works,  rejecting  the  imperfections  of  both  ;  and  thus  it  was  pre- 
sented, on  Sunday  of  Rogation  week.  May  1576,  in  the  general  assembly  at  the 
castle  of  Hartenfels  at  Torgau.  Twenty  theologians  were  summoned  to  this  col- 
loquy, and  eighteen  actually  appeared.  Eleven  of  these, — Dr.  Morlin,  Dr. 
Crell,  Dr.  Selnecker,  Dr.  Harder,  Daniel  Gröser  Dr.  Mirus,  M.  Lysthen, 
M.  Jageteufel,  M.  Cornicalius,  M.  Sciuitz,  and  M.  Glasser,  had  been  at 
Torgau  in  1574,  and  all  were  then  present  at  Lichtenburg  ;  the  other  seven,  most- 
ly foreigners,  —  Dr.  Andrea  Musculus,  Dr.  Christopher  Körner  of  Frankfort 
Dr.  Jacob  Andrea  of  Tübingen,  Dr.  David  Chytraus  of  Rostock,  Dr.  Martin 
Chemnitz  of  Brunswick,  M.  Casper  Heyderich,  superintendent  at  Torgau,  and 
John  Zanger,  coadjutor  of  Brunswick  for  the  first  time  appeared  at  the  summons 
of  the  elector.  John  Jentsch,  private  secretary  of  the  elector  was  also  present. 
The  Synod  had  the  most  fortunate  result.  Its  members  acted  in  every  respect 
according  to  the  opinion  of  Andrea;  and  by  the  seventh  of  June  1576,  they  were 
able  to  deliver  the  fruits  of  their  labors  to  the  elector,  who,  in  the  same  benefi- 
cent spirit  which  he  had  previously  manifested, — that  he  would  willingly  be  sub- 
jected to  the  expense  of  a  hundred  thousand  guilders  or  more,  in  order  to  restore 
the  peace  of  the  church, — even  with  greater  joy  than  heartfelt  humility,  wrote 
to  Andrea :  "Beloved  lord  and  doctor,^with  sincerity  of  heart,  I  give  thanks  to 
the  benevolence  of  God,  because  the  Almighty  has  graciously  heard  my  humble 
prayer,  and  with  his  Holy  Spirit  has  kindly  assisted  you  in  the  settlement  of  two 
great  Articles,  as  your  letter  informs  me," — (in  reference  to  Original  sin  and 
Freewill,  upon  v/hich  two  points  Andrea  had  written  that  the  members  of  the 
Synod  had  united  and  expressed  one  unanimous  sentiment,) — "bringing  your  de- 
liberations to  a  happy  conclusion ;  and  vAW  he  not  hear  my  prayer,  weak  and 
contemptible  as  it  may  appear  before  the  eternal  God,  to  carry  this  work  on  still 
farther,  until  all  the  difficulties  of  this  Cliristian  assembly  be  brought  to  a  conclu- 
sion grateful  to  us  all?  And  may  the  Holy  Trinity  lend  its  aid  to  this  great  ob- 
ject! Amen.  And  be  you  entreated  ever  to  advance,  as  you  now  have  been  do- 
ing, for  the  faithfulness  of  God  will  assuredly  ever  stand  by  you.  Augustus,  the 
elector." 

This  system  of  Doctrine  drawn  up  at  Torgau,  the  arrangement  of  which,  in 
twelve  articles,  was  afterwards  made  a  foundation  for  the  Form  of  Concord,  had 
the  title :  "The  resolutions  at  Torgau,  showing  in  what  manner  and  by  what 
means,  through  the  power  of  the  word  of  God,  the  rising  dissensions  between  the 
theologians  of  the  Augsburg  Confession,  may  be  settled  and  composed  in  chris- 
tian harmony,  A.  D.  1576."  and  to  this  was  prefixed  the  preface  to  the  Form  of 
Maulbrun.  So  soon  as  the  work  Avas  laid  before  the  elector,  he  examined  it  not 
only  himself,  but  sent  it  to  his  private  council,  and  afterwards  to  other  evangel- 
ical princes  and  estates,  with  the  request  that  they  would  also  examine  it  care- 
fully, and  return  it  to  him  with  their    corrpotinns   and    remarks.     Dr.  Martin. 


INTRODUCTION.  IxiK 

Chemnitz  and  especially  Dr.  Jacob  Andrea  wrote  to  others,  who  took  great  in- 
terest in  this  review ;  for  it  was  an  object  of  earnest  solicitude  with  the  elector, 
to  have  this  work  examined  with  the  utmost  precision,  and  to  have  every  sen- 
tence of  it  brought  to  as  high  a  degree  of  perfection  as  possible. 

After  the  opinions  and  criticisms  of  most  of  these  men  had  been  obtained,  the 
elector  delivered  them  to  three  theologians,  who  have  already  been  named  very 
frequently, —  Chemnitz,  Andrea,  and  Selnecker, —  in  order  that  they  might  re- 
view and  improve  this  book  of  Torgau  from  the  criticisms  now  before  them. 
This  duty  they  accomplished  in  1577,  at  the  cloister  of  Bergen  near  Magdeburg, 
for  the  first  time,  and  very  probably  in  April  of  the  same  year,  as  some  criticisms 
upon  the  work  were  still  coming  in,  in  a  second  conference  they  reviewed  it  a- 
gain ;  but  the  final  conclusion  of  this  review  was  at  last  effected  at  a  third  and  lar- 
gei  assembly  in  May  of  the  same  year,  where  Musculus,  Körner,  and  Chytraus 
were  engaged  in  addition  to  the  three  theologians  mentioned  above.  For  the  pur- 
pose of  obviating  the  inconvenience  complained  of  in  consequence  of  the  size  of 
the  Book  of  Torgau,  an  Abstract  from  it,  called  the  Epitome,  was  made  at  the  first 
convention;  and  at  present  in  the  title  applied  to  the  whole  work,  still  consisting 
of  two  parts,  which  it  retains  in  our  Book  of  Concord,  and  which  was  originally 
"A  general,  clear,  correct  and  final  repetition, "  instead  of  the  first  word  was 
substituted  the  word  "  radical, "  because  it  was  indicated  that  all  members  of 
the  Lutheran  church  would  not  adopt  this  book.  There  was  still  another  conven- 
tion summoned  by  the  electors  of  Saxony  and  of  Brandenburg  in  1578  at  Tanger- 
münde, with  the  view  of  profiting  by  the  latest  remarks  and  corrections ;  but 
the  decision  was,  to  be  careful  that  no  further  alterations  be  made  in  the  work. 
Other  conventions,  of  the  Hessians  at  Langensalza,  of  the  theologians  of  Anhalt 
at  Herzberg,  and  of  the  theologians  of  the  elector  at  Smalcald  ;  but  of  these  only 
the  last  proved  of  any  consequence.  Finally  in  January  1579,  at  the  convention 
of  Jiiterbock,  a  preface  was  composed  by  the  reviewers  of  the  book  of  Torgau ; 
in  February  at  Bergen,  especially  after  some  remarks  by  the  elector  of  Pfalz, 
some  alterations  were  made,  and  in  June  it  was  entirely  concluded  at  Jiiterbock. 

Such  was  the  origin  of  this  treatise,  which  at  first  was  called  the  Book  of  Con- 
cord, and  afterwards,  so  far  as  we  can  learn  from  Selnecker's  Recitations,  in  the 
edition  of  Heidelberg  of  1582,  it  was  called  the  Form  of  Concord.  For  Selnecker 
remarks, — that  "Some  one,  in  reference  to  the  title  of  the  book,  intimates  that 
'Form  of  Concord'  may  seem  too  ostentatious."  The  former  appellation  is  the 
most  generally  current,  while  the  latter  might  easily  be  confounded  with  "The 
Book  of  Concord,"  that  is,  the  full  collection  of  the  Symbolic  books,  the  codex 
sijinioUcus  of  the  Lutheran  church.  The  appellation  "Book  of  Bergen"  was  orig- 
inally applied  by  the  three  Lutheran  theologians,  but  at  a  later  period  it  was  re- 
tained only  by  the  opponents  of  the  work  of  Concord,  to  whom  "Form  of  Con- 
cord" was  very  naturally  a  quite  exceptionable  term. 

2. — Its  Nature,  Formation  of  the  text,  and  its  Design.  The  Form  of  Concord 
is  divided  as  to  its  contents  into  two  parts,  the  "Epitome,"  and  the  "Full  Dec- 
laration." Each  of  these  two  principal  parts  has  twelve  articles,  which  are 
alike  in  both  as  to  their  character,  and  only  differ  from  each  other  in  form  and 
expression ;  while  the  Epitome,  in  strict  conformity  with  its  name,  presents  the 
articles  in  short  sentences,  and  in  such  a  manner,  that  each  first  represents  the 
state  of  the  controversy,  in  the  second  place  enforces  the  affirmative  arguments  of 
the  Christian  church,  and  in  the  third  place,  the  negative,  or  the  antitheses,  exposing 
the  false  doctrines  of  the  opponents.  The  "Full  Declaration  "  does  not  contain 
this  threefold  arrangement  of  articles,  but  presents  the  arguments  more  explicitly 
and  in  immediate  connection,  while  at  the  same  time  the  choice  precepts  of  the 
holy  Scripture,  the  quotations  from  the  Fathers  of  the  church,  from  the  other 


IXX  HISTORICAL 

symbols,  and  from  the  writings  of  Luther,  are  added.  Besides  the  twelve  arti- 
cles, each  division  has  an  introduction  :  "  Of  the  summary,  rule,  and  standard,  ac- 
cording to  which  all  doctrines  are  to  be  judged,  and  the  errors  which  have  arisen, 
are  to  be  determined  and  explained  in  a  pious  manner  " ;  and  in  the  Full  Declara- 
tion, besides  the  preceding,  there  is  a  brief  preface. 

In  the  arrangement  of  the  articles,  reference  was  had  to  the  Augsburg  Confes- 
sion ;  for  it  was  the  design  of  the  Form  of  Concord  to  furnish  an  explanation  of 
the  first  Symbol,  and  to  obviate  successfully  the  objections  of  certain  theologians 
directed  against  that  Confession.  But  as  the  chief  design  of  the  authors  and  pro- 
moters of  the  work  of  Concord,  as  well  as  the  most  effectual  defence  of  the  Au- 
gustan System  of  doctrine,  depended  upon  the  settlement  of  controversies,  and 
upon  a  mild  and  gentle  correction  of  existing  errors,  so  all  personal  insinuations 
were  to  be  avoided,  and  distinct  reference  was  only  to  be  made  to  the  doctrines, 
and  not  to  the  teachers  of  those  doctrines.  The  Coudenmatiou  in  the  antitheses, 
of  false  doctrine,  to  which  so  many  violent  objections  had  been  made,  notwith- 
standing the  full  explanation  given  in  the  preface,  —  while  to  a  similar  condem- 
nation in  the  Augsburg  Confession  and  in  other  Symbols,  no  objections  had  been 
urged,  intended  no  personal  assault,  much  less  a  determination  upon  the 
eternal  destiny  of  any  one,  but  it  should  be  regarded  merely  as  a  mode  of 
expression  current  in  the  church.  And  because  the  sui^pression  of  the  various 
dissensions  in  the  Lutheran  church,  was  the  main  object  contemplated  in  the  Form 
of  Concord,  so  those  articles  of  the  Augsburg  Confession,  which  had  been  express- 
ly directed  against  the  erroneous  doctrines  of  the  Roman  church,  were  here  no 
farther  discussed,  though  the  opinions  in  opposition  to  the  articles  concerning  Orig- 
inal Sin,  Justification,  Good  Works,  the  Lord's  Supper,  and  some  other  points, 
were   always   mentioned. 

Since,  as  already  remarked,  the  Form  of  Concord,  In  the  explanation  of  contro- 
verted points,  expressly  attacks  no  individual,  and,  concerning  matters  of  facts 
themselves,  treats  so  far  only  as  seemed  absolutely  necessary,  circumstances 
seem  to  demand  some  brief  explanations.  The  first  article  concerning  Original 
Sin  is  directed  against  the  errors  of  Mathias  Flacius  and  his  followers,  as 
well  as  against  the  Pelagian  doctrine  of  the  Eoman  church.  The  second  article 
concernin*  Freewill  is  opposed  to  the  doctrines  of  the  Synergists  and  the  Phil- 
lippists.  The  third  article  concerning  the  justification  by  Faith  before  God,  at- 
tacks the  errors  of  Oslander  and  Stancarus,  and  at  the  same  time  it  is  directed 
against  the  friends  of  the  Intsrim,  which  would  not  admit  that  man  is  justified  by 
faith  alone.  Li  the  fourth  article  concerning  Good  Works,  the  propositions  of 
Major  and  Nicholaus  are  rejected,  which  are  opposed  to  each  other  and  culpably 
extravagant  on  both  sides.  In  the  fifth  article  concerning  the  Law  and  the  Gos- 
pel, the  true  doctrines  on  both  these  subjects  are  supported  in  opposition  to  the 
views  of  John  Agricola  and  other  extravagant  defenders  of  the  Law,  and  they  are 
even  referred  to  in  the  course  of  the  sixth  article  concerning  the  third  use  of  the 
Law.  The  seventh  article  concerning  the  Lord's  Supper  is  directed  against  the 
public  and  private  Sacramentarians  and  against  the  Calvinists,  where  the  papal 
doctrine  of  transubstantiation  with  the  abuses  resulting  from  it,  are  rejected.  The 
eighth  article  concerning  the  person  of  Christ  is  directly  opposed  to  the  Crypto— 
calvinists,  and  the  doctrine  which  denies  the  descent  of  Christ  into  hell,  —  a  doc- 
trine not  to  be  found  in  the  Suabian  and  Saxon  Form.  The  tenth  article  which 
describes  the  usages  of  the  church,  which  usages  are  called  Adia-phora  or  means, 
rejects  the  errors  of  the  so-called  Adiaphorists,  who  took  their  origin  from  the 
adoption  and  approbation  of  the  Interim.  The  eleventh  article  concerning  the 
eternal  foreknowledge  anil  election  of  God,  is  opposed  to  the  Calvinistic  doctrine 
of  predestination;  and  it  will  guard  against  all  ambiguous  expressions,  by  Y.hicb, 


INTRODUCTION. 


Ixxi 


on  the  one  hand,  men  are  induced  to  feel  a  groundless  security,  and  on  the  other, 
are  thrown  into  despair  through  the  weakness  of  their  faith,  —  a  provision  so 
much  the  more  necessary,  because  the  earlier  Symbols  had  established  no  definite 
opinions  on  this  point,  and  Luther  himself  as  w'cll  as  Melanchthon,  strongly  at- 
tached at  first  to  the  Augustan  theory,  yet  at  a  later  period  had  forsaken  it. 
The  twelfth  article  concerning  other  sects  and  heresies  which  never  had  acknowl- 
edged the  Augsburg  Confession,  had  no  other  object  than  the  perfect  establish- 
ment of  the  reformation, — that  the  Lutheran  church,  in  doctrine  and  practice 
never  had  and  never  would  have  any  conformity  with  the  propagators  of  commo- 
tion and  error.  A  catalogue  of  Testimonies  was  added,  as  an  appendix,  however 
without  any  symbolic  force,  and  merely  as  a  private  document  prepared  by  An- 
drea and  Chemnitz,  which  exhibits  the  evidences  from  Scripture  and  from  the 
Fathers  of  the  church,  concerning  the  union  of  the  two  natures  in  Christ,  and  the 
communion  of  properties  resulting  from  that  union,  with  the  positive  declaration 
that  the  Lutheran  church  has  introduced  no  new  doctrine  on  this  subject.  As 
the  elector  of  Pfalz  contended  that  this  document  by  the  appellation  of  Appendix 
was  characterized  as  a  general  division  of  the  Book  of  Concord,  and  consequently 
as  a  symbolic  writing,  an  authority  which  it  could  not  assume,  it  was  afterwards 
entirely  omitted  in  many  editions,  or  else  no  longer  distinguished  by  the  name 
of  Appendix,  as  it  had  been  in  the  oldest  edition. 

On  this  account,  tlie  signatures  are  not  attached  to  the  Appendix,  but  they 
stand  before  it,  and  immediately  after  the  conclusion  of  the  Form  of  Concord. 
The  original  copy  of  these  subscriptions,  which  we  had  the  opportunity  of  seeing, 
are  duplicate,  that  is,  attached  to  the  Epitome  as  well  as  to  the  Declaration. 

Like  the  general  divisions  of  the  Form  of  Concord, — the  Suabian  and  Saxon 
Confession,  the  Form  of  Maulbrun,  and  the  Book  of  Torgau,  the  whole  work  it- 
self was  originally  composed  in  the  German  language.  The  transcript  of  the 
Form  of  Concord,  sent  to  the  evangelical  princes  and  estates,  seems  to  have  been 
composed  probably  after  the  first  Convention  at  Closterbergen,  March  1577,  and 
sent  there.  We  perceive  likev^'ise  that  it  has  come  down  to  us  under  the  title  "A 
general,  plain  Repetition, "  whereas  it  was  characterized  originally  as  "A  radical, 
plain  Repetition. "  Since  no  important  alterations  were  made  at  the  last  Conven- 
tion of  Bergen  and  Tangermünde,  this  transcript  agrees  entirely  with  our  printed 
copy,  though  it  is  to  be  observed  that  numerous  typographical  errors  were  made 
in  the  impression.  The  first  Latin  translation  of  the  Form  of  Concord  was  made 
by  Luke  Oslander,  and  Selnecker  used  this  translation  in  his  first  Latin  edition 
of  löSO;but,  in  consequence  of  numerous  errors,  especially  in  his  German  and 
Latin  edition  of  1582,  it  seemed  necessary  to  undertake  another  translation.  As 
this,  however,  especially  the  portion  translated  by  the  theologians  of  Brunswick, 
contained  also  numerous  blemishes,  at  the  instance  of  Chemnitz  a  convention  as- 
sembled at  Quedlinburg  in  15S3,  and  it  was  there  revised  and  improved  ;  and 
then  it  was  included  in  the  first  authentic  edition  of  1584.  In  this  form  it  was 
added  to  the  Book  of  Concord,  and  constitutes  the  Latin  text  now  received  in  the 
church.  Li  1705  Philip  Müller  republished  the  text  of  Selnecker  of  1580  ;  but  he 
could  not  secure  the  public  approbation  to  his  enterprise.  Another  translation 
was  to  have  been  made  by  Jacob  Iieerbrand  for  Lewis,  the  duke  of  Wittemburg; 
but  if  this  was  completed,  it  has  remained  entirely  unknown  to  the  public.  Pfaff 
indeed,  Walch,  and  others  have  asserted  that  Heerbrand  had  taken  a  part  in  the 
translation  of  Osianth^r ;  but  in  opposition  to  this,  it  is  merly  necessary  to  refer 
to  the  evidence  of  the  three  delegates  of  the  elector  of  Saxony  to  the  conven- 
tion at  Quedlinburg;  for  Pfalz  and  Brandenburg  say  expressly,  in  their  report  to 
!:he  e'i'ctor,  that  Dr.   Luke   O'-iander  wa^  the  author  of  the  Latin  version  of  the 


Ixxii  HISTORICAL 

Radical  Repetition,  that  he  candidly  and  openly  acknowledged  it  himself,  and  that 
it  would  be  an  easy  matter  to  defend  the  assertion. 

The  Form  of  Concord,  together  with  the  other  symbolical  writings,  has  been 
translated  into  the  dialects  of  Holland  and  Sweden. 

3.  Its  Authority  and  Importance.  The  authority  of  the  Form  of  Concord  as 
a  symbol,  in  the  Lutheran  church,  is  decided  and  important  both  as  to  its  inter- 
nal and  external  influence.  The  internal  influences  arise  from  the  peculiar  na- 
ture of  this  confessional  document,  from  the  causes  of  its  origin,  and  from  its  re- 
lation to  the  other  symbols.  For  to  these  it  has  continual  reference,  and  it  makes 
no  further  pretensions,  than  to  be  an  exposition  of  the  church  in  relation  to  the 
systems  of  doctrine  in  her  earlier  symbols,  as  the  Augustan  for  instance,  and 
a  confirmation  of  this  symbol  under  temporal  emergencies  which  had  endangered 
its  existence, — an  expositon  which  had  become  indispensable  from  increasing 
errors  in  regard  to  the  doctrine  of  Faith.  We  have  made  reference  to  this  pecu- 
liarity in  a  preceding  section  ;  but  it  would  be  an  egregrious  error,  however,were 
we  to  infer  from  this  circumstance,  that  the  Form  of  Concord  has  merely  a  ne- 
gative tendency,  while  it  really  maintains  a  very  positive  character  in  the  contro- 
versy. In  relation  to  this  character,  the  reproach  has  always  been  urged,  that 
the  Form  of  Concord  transgresses  the  limits  of  the  earlier  symbols  ;  that,  espe- 
cially in  the  articles  concerning  Freewill,  concerning  the  Lord's  Supper,  and  con- 
cerning the  person  of  Christ,  it  introduces  into  the  church  new  doctrines,  new 
and  ambiguous  modes  of  expression.  Now,  it  is  true  that  we  meet  with  many 
expressions  in  the  Form  of  Concord,  of  which  the  Augsburg  Confession  presents 
no  instance,  in  the  same  manner  as  the  latter  differs  Avidely,  in  form  and  express- 
ion from  the  ecumenical  symbol ;  but  of  new  doctrine,  in  reference  to  which  alone 
the  objection  is  made,  the  Form  of  Concord  has  introduced  as  little  in  opposition 
to  the  Augustan  Creed,  as  that  Creed  has  introduced  in  relation  to  the  Confession 
of  the  primitive  church;  the  only  difference  is  that  the  circumstances  of  the 
church  required  an  expansion  of  her  system  of  doctrines,  to  which  she  agreed, 
as  a  necessary  consequence  dependent  upon  those  circumstances.  But  the  Form 
of  Concord  has  not  departed  a  single  step  from  the  radical  and  elementary  doc- 
trines of  the  church,  or  to  express  our  meaning  more  explicitly,  from  the  doc- 
trines of  the  Word  of  God.  All  its  definitions,  many  of  which  appear  at  first 
sight  to  want  simplicity,  approve  themselves,  on  a  closer  and  more  impartial  ex- 
amination, to  be  in  strict  conformity  with  the  Scriptures.  And  whoever  laments 
that  this  Form  does  sometimes  advance  to  the  utmost  point,  let  him  consider  the 
great  importance  of  driving  an  artful,  a  cunning  enemy  sporting  with  w'ords,  from 
his  last  lurking-place,  and  not  leaving  him  a  single  foot  more  room  upon  the  plat- 
form of  the  Lutheran  church.  The  Form  of  Concord  is  certainly  not  intended 
for  such  people  as  know  scarcely  any  thing  at  all  about  the  doctrines  of  the 
church,  or  else  desire  these  doctrines  to  remain  always  in  the  same  conscious 
state  of  Elasticity  and  suspense,  for  fear  of  being  burdened  with  too  much  precis- 
ion. But,  the  very  thing  which  these  men  find  objectionable,  we  must  approve 
and  explain  as  a  quality  altogether  indispensable  in  a  confessional  writing  for  the 
church, — that  precision,  for  instance,  with  which  it  unfolds  every  point  of  doc- 
trine, under  every  aspect,  so  that  no  one  can  remain  in  doubt  for  a  moment  about 
its  design,  or  the  relation  which  it  bears  to  him.  It  is  composed  altogether  in 
the  spirit  of  Luther, — a  German  of  clear  and  keen  discriminating  powers,  one 
who  advances  immediately  to  his  point,  and  is  utterly  incapable  of  prevarication. 
The  Epitome,  even  when  viewed  in  reference  to  the  purity  of  its  doctrine,  is  de- 
cidedly a  model  form  for  confessional  writings  ;  while  both  the  Epitome  and  the 
Declaration  deserve  tobe  highly  esteemed  and  diligently  studied,  not  only  by  ev- 
ery theologian,  but  by  every  member  of  the  church,  susceptible  of  knowledge. 


INTRODUCTION.  IxxiÜ 

The  most  of  those  who  are  turned  away  full  of  apprehension  at  the  very  name 
of  Form  of  Concord,  have  surely  never  read  it  with  attention,  nor  compared  it 
with  the  holy  Scriptures. 

Nor  is  th?  symbolic  authority  of  this  work  less  indubitable  on  external  con- 
siderations; for  it  is  not  as  Planck  loves  to  call  it,  —  the  performance  of  a  triumvi- 
rate,—  Andrea,  Chemnitz,  and  Selnecker, —  excessively  generous  and  mild  towards 
the  confessions  of  others,  but  ungenerous  in  the  highest  degree  towards  its  own, 
but  it  is  the  work  of  a  wise  and  pious  prince,  acquainted  with  the  sorrows  of  Jo- 
seph from  his  own  experience  of  many  long  years,  the  work  of  the  elector  Au- 
gustus of  Saxony,  who  was  not  led  by  the  theologians,  as  the  old  and  new  oppo- 
nents of  the  Form  of  Concord  contend,  but  who  directed,  under  his  own  super- 
vision, these  men  as  well  as  his  own  counsellors.  It  was  not  conceived  and 
written  in  secrecy,  nor  imposed  upon  the  church  by  irresponsible  men,  but  it  or- 
iginated from  the  church  herself,  was  examined  by  her  legitimate  organs,  subjec- 
ted to  public  investigation,  before  its  final  conclusion,  and  frequently  revised  and 
improved,  by  reference  to  the  criticisms  which  it  had  received.  That  a  general 
assembly  of  the  church  did  not  encourage  its  introduction,  as  was  at  first 
intended,  has  its  reasons  partly  in  external  relations,  partly  in  the  belief  of  the 
electors  of  Saxony  and  Brandenburg,  that  the  approval  of  it  in  the  smaller  cir» 
cles  or  provincial  synods  might  be  more  advantageous ;  and  it  is  not  true  that 
tha  so-called  Fathers  of  Bergan  prevented  a  gansral  synod.  At  last  no  one  was 
compelled  to  receive  or  to  subscribe  it.  The  often  repeated  offences  and  re- 
proaches of  its  enemies,  were  listened  to  and  corrected,  with  moderation  and 
patience ;  time  was  allowed  to  every  one  to  consider :  indeed  each  one  was  ad- 
monished, in  the  name  of  the  elector,  not  to  subscribe  againt  his  conscience. 
Now,  although  Hutter  contends  that  many  may  have  subscribed  with  reluctance ; 
yet  this  is  a  conjecture,  drawn  from  the  mere  arrangement  of  the  signatures, 
which  is  no  proof  that  the  signatures  were  obtained  by  force.  Andrea  confi- 
dently asserts,  at  the  same  convention  of  Herzberg,  1578 :  "  I  am  able  to  de- 
■clare  most  truly  that  no  man  was  compelled  to  give  his  signature,  nor  subjected  to 
any  undue  influence.  If  this  is  not  true,  the  Son  of  God  has  not  redeemed  me 
with  his  blood,  nor  am  I  a  partaker  of  his  blood."  In  consequence  of  this  dec- 
laration, the  opponents  were  challenged  to  name  only  one  who  had  been  compel- 
led to  subscribe,  but  they  were  not  able:  on  the  contrary,  it  was  acknowledged  by 
the  theologians  of  Nuremberg  themselves,  who  rejected  the  Form  of  Concord,  that 
the  signatures  were  obtained  without  compulsion.  Many  had  subscribed  the 
Form  of  Concord,  and  at  a  later  period  recanted ;  especially  is  it  known  in  refer- 
ence to  Dr.  Urban  Pierius,  that  he  Avas  accustomed  to  number  the  subscription 
of  this  document  among  his  greatest  sins.  But  neither  he  nor  any  other  per- 
son attempted  to  assert,  that  he  was  compelled  to  subscribe.  In  all  Saxony  only 
three  refused  theii  signatures,  and  one,  the  superintendent  of  Koldiz,  recanted, 
when  he  had  obtained  a  situation  at  Nuremberg.  If  we  consider  how  numerous 
the  followers  of  the  Philippists  and  Cryptocalvinists  were  in  Saxony,  we  may 
regard  this  fact  as  a  proof  always  as  much  to  be  lamented,  as  it  is  conclusive, 
that  a  great  number  were  entirely  influenced  by  the  apprehension  of  political 
difficulty.  But  is  this  an  argument  against  the  work  of  Concord,  and  not  much 
rather  an  evidence  of  the  flexibility  of  the  Philippists  as  contrasted  with  the 
firmness  of  the  Flacians,who  preferred  to  go  into  exile,  rather  than  subscribe  the 
Corpus  Philipjncum?  Nor  is  the  declaration  of  Andrea  against  Chemnitz  any 
proof,  when  he  says  :  "We  have  been  exercising  tyranny  upon  our  pastors,  as  an 
excellent  man,  a  pious  minister  of  the  church  once  told  me  in  confidence,  that 
he  was  struck  with  astonishment  when  so  tyrannical  a  proposition  was  made> 
and  seemed  to  be  hearing   the  promulgation  of  the  Mosaic  law  from  Mouat  Si- 

K 


Ixxiv  HISTORICAL 

nai ;  I  do  not  believe  that  equal  severity  was  ever  exercised  in  any  placö. "  Was 
it  not  a  work  of  great  moment,  and  could  it  be  accomplished  without  the  highest 
degree  of  earnestness  ?  Or  if  Andrea  and  his  colleagues  expressed  themselves 
with  much  asperity  towards  the  Cryptocalvinists,  was  it  not  their  right  and  their 
duty,  in  view  of  the  amount  of  evil  which  that  sect  had  brought  upon  the  Lu- 
theran church?  What  Andrea  complains  of  here  as  actu^\  violence,  was  really 
a  mere  warmth  of  expression,  and  is  there  no  difference  between  these  ?  In  a 
word,  all  the  accusations  of  Hospinianus,  Balaexis,  and  others  against  the  mode 
of  introducing  the  Form  of  Concord,  either  amount  to  nothing  of  importance,  or 
immediately  vanish  from  the  light  of  Truth.  They  refer  indeed  to  histories, 
and  appeal  to  the  evidence  of  ^'credible"  men,  but  they  take  very  good  care  not  to 
name  them ;  so  that  Hutter  and  Selnecker  oppose  to  their  falsehoods  only  a  sim- 
ple denial.  This  question,  moreover,  is  only  of  subordinate  importance;  but  all 
depends  upon  the  enquiry,  whether  the  doctrine  of  the  Foim  of  Concord  be  in 
conformity  with  the  Scriptures,  and  whether  it  exhibits  the  analogy  of  faith 
or  not ;  the  whole  is  also  a  contention  about  principles,  which  never  can  be  deci- 
ded by  the  accumulation  of  additional  circumstances. 

That  this  instrument  of  Confession  was  not  adopted  in  a  full  assembly  of  the 
church,  is  certainly  no  disadvantage  to  its  symbolic  authority.  For  an  over- 
whelming majority  did  acknowledge  it ;  three  electors,  twenty  princes,  twenty-four 
earls,  the  lords  of  the  four  free  cities,  thirty-eight  members  of  the  Diet,  and  a- 
bout  eight  thousand  holding  offices  in  churches  and  in  schools,  had  subscribed  so 
early  as  1577  and  1578.  In  other  provinces,  in  and  out  of  Germany,  it  was  a- 
dopted  at  a  later  period ;  and  those  who  refused  to  receive  it,  did  so  for  reasons 
which  by  no  means  impaired  its  authority  and  importance,  but  only  served  to  cor- 
roborate them.  Its  reception  followed  successively  in  the  electorate  of  Saxony, 
of  Pfalz,  and  of  Brandenburg ;  in  the  dukedom  of  Prussia,  Wiitemberg,  and  Meck- 
lenburg ;  in  the  margravate  of  Kulmbach,  Baireuth,  Anspach  and  Baden  ;  in  Ober- 
pfalz,Neuburg,  and  Sulzbach,  the  princedom  of  Brunswick  and  Lüneburg,  in  Thu- 
ringia,  Coburg,  and  Weimar;  in  Mompelgard,  in  Magdeburg,  Meissen,  Verder, 
and  Quedlinburg;  in theearldoms  of  Henneberg, Ottingen, Castell,  Mansfeld, Han- 
au, Hohenlohe,  Barby,  Gleichen,  Oldenburg, Hoya,  Eberstein,  Limburg,  Schön- 
burg, Löwenstein,  Reinstein,  Stolberg,  Schwarzburg,  Leiningen,  and  others;  in 
the  towns  of  Lübeck,  Hamburg,  Lüneburg,  Regensburg,  Augsburg,  Ulm,  Bi- 
berach, Ezlingen,  Landau,  Hagenau,  Rothenburg,  Goslar,  Mühlhausen,  Reutlingen 
Nördlingen,  Halle, Memmingen,  Hildesheim,  Hanover,  Göttingen,  Erfurt,  Einbeck, 
Schweinfurt,  Brunswick,  Münster,  Heilbronn,  Lindau,  Donauwörth,  Wimpfen,  Gin- 
gen, Bopfingen,  Aalen,  Kaufbeuern,  Kempten,  Issny,  Leutkirk,  Hameln,  and  Nord- 
heim. Tothose  countries  which  abopted  the  Form  of  Concord,  have  subsequent- 
ly been  added  Laucnburg,  of  Saxony  since  1586;  Sweden,  at  the  Council  of 
Upsal  in  1593,  and  the  diet  of  Stockholm  in  1647  ;  Holstein  since  1647  ;  Pome« 
rania,  since  1685,  and  somewhat  earlier  Krain,  Kärnthen,  Steiermark,  and  Ung- 
arn, at  the  Convention  of  Eperies  in  1593,  and  of  Leutschau  in  1597.  Its  intro- 
duction into  Denmark  was  forbidden  upon  pain  of  death,  by  Frederick  II ;  indeed  the 
king  is  said  to  have  thrown  the  copy  sent  to  him  by  his  sister,  the  electress  Anna,  in- 
to the  fire:  still  it  obtained,  at  a  later  date,  a  high  authority  in  this  country  also, 
and  was  in  reality  used  as  a  symbol,  though    not  publicly  acknowledged. 

A  portion  of  the  theologians  of  Silesia  were  prevented  from  subscribing  it 
through  the  power  of  the  secret  Calvinists,  especially  those  in  the  dukedom  of 
Liegnitz,  Brieg,  and  Wohlau,  likewise  those  in  Hesse  Cassel,  Zweibrück,  Nas- 
sau, Bentheim,  Tecldenburg,  and  Solms,  besides  the  officers  of  the  churches  and 
schools  in  the  dukedoms  of  Cleve  and  Berg;  in  the  earldom  of  Mark  and  Ra- 
vensberg ;  in  the    princedom   of  Halberstadt,  in  Osnabrück,    Ortenburg,    Aus- 


INTRODUCTION.  "  IxXV 

tiia,  and  at  first  in  Bohemia,  while  those  in   Silesia  and   Lausitz  were  prevented 
by  their  Roman   Catholic    liege-lords. 

Some  Lutheran  princes  and  estates  did  not  adopt  the  Form  of  Concord,  partly 
because  they  were  devoted  to  the  doctrines  of  Calvin, — as  Hessia,  (at  first  how- 
ever, only  Lower  Hessia,  — Upper  Hessia  having  declared  in  its  favor ;  the  land- 
grave William  was  from  the  first  entirely  in  favor  with  the  work  of  Concord, 
and  so  likewise  his  brothers  Lewis,  and  especially  George,)  Anhalt,  Zweibrück, 
Dantzic,  partly  from  an  excessive  attachment  to  Melanchthon  and  the  Variata, 
from  political  reasons,  or  from  the  reflections  of  their  neighbors,  especially  from 
an  offence  conceived  in  consequence  of  not  being  at  first  invited  to  participate  in 
the  work  of  Concord,  as  Nuremberg,  Magdeburg,  Strasburg,  Frankfort,  Spire, 
Worms,  Bremen,  most  of  whom,  however,  asserted  that  they  coincided  in  doc- 
trine with  the  Form  of  Concord.  Of  the  signers  of  this  Form,  Julius,  duke  of 
Brunswick,  changed  his  resolution,  when  he  saw  himself  censured  because  he 
had  made  his  son  church-warden  and  prebend  in  the  Romen  see;  and  he  was  par- 
ticularly hostile  to  the  Form  of  Concord,  when  the  controversies  of  the  theolo- 
gians of  Helmstadt  occurred  with  those  of  Saxony ;  while  John  Sigismund,  elec- 
tor of  Brandenburg,  adopted  the  Reformed  Confession,  and  at  the  same  time  de- 
clared himself  released  from  the  Form  of  Concord.  But  Casimir,  as  adminis- 
trator, had  introduced  the  Reformed  doctrine  already  in  1583,  after  the  death  of 
his  brother,  the  elector,  Lewis. 

From  this  exposition  it  is  evident  that  the  small  number  of  Signatures,  as  well 
as  the  objections  of  adversaries  can  not  impair,  to  any  considerable  extent,  the 
symbolic  authority  of  the  Form  of  Concord ;  and  we  can  agree  with  Selnecker 
in  his  funeral  sermon  on  the  elector  Augustus,  where  he  says :  "  One  thing  is 
certain,  that  so  long  as  we  preserve,  in  our  churches  and  schools,  the  Cofession 
and  explanation,  contained  in  the  Book  oi  Concord,  throughout  this  country 
and  others,  so  long  will  the  purity  of  the  Word  of  God,  or  of  doctrine,  to- 
gether with  other  blessings  of  God,  continue  among  us  without  controversy; 
but  so  soon  as  the  pure  confession  be  in  the  least  transgressed  or  violated,  will 
God,  who  still  suffers  us  to  enjoy  this  great  prosperity,  withdraw  from  us,  and 
permit  all  kinds  of  difficulties  and  controversies  to  rush  in  upon   us." 


VHL    The  Book  of  Concord. 

Ths  Book  of  Concord  is  the  collection  of  all  the  symbolic  Cofessions, 
the  Creeds,  and  the  Doctrines  of  the  Lutheran  church.  They  are — 1.  The 
three  ecumenical  Symbols  ;  2.  the  unaltered  Augsburg  Confession  ;  3.  the  Apolo- 
gy; 4.  the  Articles  of  Smalcald ;  5.  the  Small;  6.  the  Large  Catechism  of  Lu- 
ther; and  7.  the  Form  of  Concord.  The  publication  of  the  Book  of  Concord 
was  commenced  at  the  command  of  the  elector  of  Saxony,  in  1578,  under  the  di- 
rection of  Dr.  Jacob  Andrea,  with  whom  Peter  Glaser,  the  archdeacon,  and 
Casper  Fnger  the  deacon  of  Kreuzkirk  at  Dresden  were  associated  as  correctors 
of  the  press.  The  issue  of  this  work  took  place  on  the  same  day  of  the  month, 
June  2öth,    in  1580,   as   the  delivery  of  the  Augsburg  Confession  had  in  1530. 

This  is  to  be  understood  of  the  German  text,  and  it  is  to  be  remarked  partic- 
ularly of  this,  that  the  copies  of  1580,  exhibit  variations  which  prove  that  al- 
terations were  made,  not  only  during  the  operation  of  printing  them,  but  that 
several  editions  were  made  in  the  same  year.    Feuerlein  enumerates  seven  editions 


Ixxvi  HISTORICAL 

of  1580.  and  it  may  now  be  questioned  which  is  the  original  edition,  and  whether 
these  seven  editions  may  not  be  reduced  to  a  smaller  number,  by  observing 
that  alterations  were  introduced,  in  consequence  of  corrections  received  during 
the  passage  of  the  first  edition  through  the  press,  while  it  can  still  not  be  admit- 
ted, that  a  work  so  comprehensive,  could  have  been  so  often  reprinted  in  less  than 
two  years.  Köilner,  whom  we  and  Franke  follow,  with  great  propriety  gives 
much  weight  to  the  evidence  of  Chemnitz,  who  knows  of  two  editions  only; 
namely,  of  the  fiist,  in  wnich  is  found  an  Errata,  and  of  another  edition  published 
at  Dresden,  in  which  these  errata  are  corrected.  If  there  had  been  other  inde- 
pendent editions,  Chemnitz  certainly  would  have  mentioned  them.  So  Hutter 
likewise  names  only  two  editions,  assigning  the  want  of  the  Saxon  signatures, 
in  the  first  as  the  distinctive  difference  between  these  two.  All  the  variations 
which  appear  in  the  seven  editions  enumerated  by  Feuerlein,  can  easily  be  ex- 
plained as  the  alterations  of  a  few  pages  of  the  two  editions, — as  nos.  27  and 
28  belong  to  the  first  editon,  nos. 20  up  to  33  belong  to  the  second.  But  the  signs 
by  which  the  erlitlo  prlnceps  can  be  distinguished  are  the  following:  1. — It  has 
an  Errata  appended.  2. — It  mentions  a  period  of  25  years,  which  in  other  edi- 
tions is  said  to  be  30  years.  3. — The  twentieth  article  of  the  Augsburg  Con- 
fession stands  according  to  the  German  editions  of  1531.  4. — It  contains  the  ar- 
ticles concerning  the  ceremonies  of  marriage  and  of  baptism ;  or  where  these 
are  wanting,  it  has  the  paginal  numbers,  169,  170,  171,  172,  173,  all  prin- 
ted on  the  last  page  of  the  Smaller  Catechism,  in  order  to  preserve  a  similar- 
ity in  the  designation  of  pages  with  the  copies  already  published.  5. — The  Lat- 
in text  is  printed  in  Italic  letters.  C. — The  Catalogue  of  Testimonies  is  called 
Appendix.  7. —  At  the  end  of  the  book,  after  the  signatures,  is  a  particular  pago- 
upon  which  above  are  the  first  and  second  verses  of  the  ninth  Psalm,  and  then 
a  woodcut,  upon  which  stand,  in  a  circle,  the  names  of  the  printers  Mathes  Stö- 
ckel  and  Gimel  Bergen,  with  the  date  1579  ;  under  this  again  they  are  repeat- 
ed in  the  following  manner:  "Printed  at  Dresden  in  the  Court-residence  of  the 
elector  of  Saxony,  by  Mathes  Stöekel   and    Gimel  Bergen." 

Selnecker  published  the  first  Latin  edition  in  the  year  1580.  As  he  adopted  the 
title  from  the  German  Book  of  Concord,  it  contains  an  incorrect  statement, — 
"  Communi  consilio  et  mandato  eorundem  Electorum,  Principum,ac  Ordinum 
Imperii".  Because  the  text  of  the  Augsburg  Confession  was  published  after  the 
octavo  edition  of  1531,  and  also  because  the  translations  of  the  other  Symbolic 
books  are  more  or  less  disfigured  with  errors,  as  we  have  explained  in  the  pres- 
ent Introduction,  this  first  Latin  publication  was  not  acknowledged  ;  and  Selneck- 
er is  obliged  to  confess  in  his  second  edition,  the  only  authentic  one  of  1584, 
that  "  the  Book  of  Concord  had  previously  been  published  in  Latin,  but  in  a  pri- 
vate and  hasty  manner."  A  Latin  edition  was  not  published  in  1581,  as  was 
formerly  believed,  from  confounding  it  with  Selnecker's  edition  of  the  Form  of 
Concord  in  that   year, 


IX.  The  Saxon  Articles  of  Visitation. 

Just  as  the  first  system  of  Cryptocalvinism  gave  occasions  to  the  Form  of  Con- 
cord, so  the  second  system  of  Cryptocalvinism  gave  occasion  to  the  Articles  of 
Visitation.  Soon  after  the  death  of  the  elector  Augustus,  the  circulation  of  the 
Form  of  Concord  in  Saxony  was  less  souaht  after,  the  form  of  exorcism  began  to 
be  rejected,  the  introduction  of  a  new  Ciyptocalvinistic  catechism  was  encour- 
aged, compiled  by  David  Steinbach  and  John  Salmuth, —  a  false  edition  of  the 


INXnODUCTION.  IXXVÜ 

Bible  \va3  published,  and  it  was  forbidden  to  oppose  the  doctrine  of  Calvin  from 
th3  pulpit.  This  was  effected  through  the  agency  of  Nicolas  Crell  wl.cm  the 
general  sup:!rintend3nt  Pierius,  the  count-prelate  John  Stiimuth,  and  the  pastor 
Christopher  Sunderman,  supported.  Christian  I.  g:u?ssed  indeed  some  of  these  ef- 
fects, but  ho  could  not  cleaily  perceive  them, and  all  was  left  in  the  hands  of  the 
Chancellor.  He  died  on  the  25th  of  September  1591,  and  his  son  Christian  II. 
was  only  in  his  ninth  year;  hence  the  government  of  Saxony  had  to  be  assumed 
by  a  regent,  duke  Frederick  William,  and  he,  in  February  of  .the  next  year, 
summoned  a  diet  at  Torgau,  the  most  important  consequence  of  which  was  a 
.General  Visitation  of  the  churches  and  schools,  ordered  by  the  landgrave,  for 
the  suppression  of  Cryptocalvinism. 

With  this  view,  the  theologians  appointed  on  the  visitation.  Dr.  Martin  Mirus, 
Dr.  George  Mylius,  Dr.  Aegidius  Hunnius,  Dr.  Eurchard  Hebardus,  Dr.  Joshua 
Lonerus.  and  M.  Wolfgang  Mamphrasiu?,  were  instructed  to  draw  up  an  instru- 
ment of  writing,  which  should  contain  the  principal  points  in  dispute.  The  Visi- 
tation commenced  in  1592,  on  the  eighth  Sunday  after  Trinity,  upon  the  princi- 
ples of  the  instrument,  drawn  up  by  the  theologians  above  mentioned,  which  was 
printed  in  1593,  under  the  following  title :  "Articles  of  Visitation  in  the  whole 
electorate  of  Saxony,  containing  also  the  negative  arguments  in  opposition  to  the 
Calvinists,  and  the  form  of  subscription,  according  to  which  both  parties  should 
continue  to  subscribe  it." 

These  articles  of  Visitation  had  to  be  subscribed  by  all  the  officiates  of 
.churches  and  schools,  according  to  an  edict  of  the  Regent  on  the  Gth  of  March, 
1594,  and  since  that,  in  Saxony,  they  have  had  the  force  of  a  symbolic  writing. 
They  are  four  in  number,  the  first  of  which  treats  of  the  Lord's  Supper;  the 
second,  of  the  person  of  Christ ;  the  third,  of  holy  Baptism;  and  the  fourth,  of 
the  election  and  eternal  foreknowledge  of  God,  in  such  order  that  the  pure  doc- 
trine and  then  the  opposite  doctrine  are  advanced  in  short  sentences,  after  the 
method  pursued  in   the  Epitome  of  the  Form  of  Concord. 

In  substance,  these  are  the  same  articles  which  Dr.  Jacob  Andrea  discussed 
with  Theodore  Beza,  during  their  interview  at  Mömpelgard  in  1586,  except  that, 
as  the  occasion  required,  every  thing  which  was  not  doctrinal  was  omitted,  es- 
pecially the  paragraphs  concerning  images,  churches,  and  other  external  things. 

I.MMELDORF,    BaVAELV, 

December,  1847. 

JOHN  T.  Müller, 

Ev.\N3.    LUTII.    MiXISTEE. 


MANDATE  üF  CHRISTIAN  11. 

CHRISTIAN    II,    BY    THE    GRACE    OF    GoD,    DuKE  OF    SaXONY,    ChIEF  MaRSHAL  ANÜ 

Elector  of  the  holy  EMriRE  of  Rome,  Landgrave  of  Tuueingia,  Makquis  of 

MiSNiA,  AiND  Burgomaster  of  Magdeburg,  &c. 

To  the  church  dignitaries  collectively  and  individually,  to  the  Counts,  Barons j 
and  the  whole  order  of  Knighthood  suhject  to  our  authority,  and  likewise  to  that  ot 
the  Bishops  over  the  people  of  Misaia,  Naumburg,  and  Merseburg,  to  the  Admirals 
and  subordinate  officers,  but  most  especially  to  the  superintendents,  the  Pastora 
and  Ministers  of  churches,  our  salutation  and  faVor. 

Right  honorable,  illustrious,  active  and  noble  sirs,  and  venerable  too,  faithful  and 
devoted  to  us, — -we  have  been  informed  now  for  several  years  past,  that  the 
churches  and  schools  of  our  provinces  generally  have  been  censured  amon<^  distant 
states,  as  if  some  change  of  Confession  took  place  among  them  almost  every  sev- 
en years.  This  intelligence  was  indeed  the  more  grievous  to  us,  the  more  closely 
we  examined,  and  the  more  easily  we  were  able  to  render  it  plain,  that  our  most 
devout  and  worthy  ancestors,  of  pious  and  hallowed  memory,,  had  never  changed 
their  Confession,  from  the  very  origin  of  the  reformed  doctrine,  after  God  in  this 
twilight  of  a  declining  world,  had  graciously  kindled  the  light  of  Gospel  truth  by 
the  agency  of  his  chosen  instrument,  Dr.  Martin  Luther,  and  had  most  kindly 
diffused  it  pure  and  uncorrupted  from  his  indubitable  word ;  but  all  the  electors 
m  order  have  persisted  in  the  Confession,  with  that  invincible  firmness  which  in 
the  year  1530,  was  manifested  to  the  emperor  Charles  the  fifth,  and  at  the  same 
time  to  the  whole  Roman  empire, — and  they  have  spread  it  abroad  with  devout 
ardor ;  some  have  even  sustained  many  injuries,  and  incurred  heavy  expenses 
through  their  zeal  in  maintaining  it ;  so  that  indeed  the  praise  of  constancy  in  the 
true  religion  can  be  or  ought  to  be  by  no  means  withdrawn  from  them. 

At  the  same  time  we  have  discovered  this  also, — that  there  have  been  certain 
false  and  deceitful  men,  who  deport  themselves  towards  their  supreme  govern- 
ment with  words  specious  indeed,  and  even  with  oaths  wickedly  conceived  de- 
clare, that  they  are  devoted  to  the  pure  and  unaltered  Augsburg  Confession,  in 
opposition  to  all  corruptions  and  visionary  opinions  of  the  Calvinistic  sects  as  well 
as  of  others,  who  nevertheless  have  afterwards  been  detected  as  cherishing  secret- 
ly false  doctrines  and  erroneous  opinions  about  the  sacraments,  and  endeavoring 
by  means  of  their  adherents  to  introduce  privately  their  treacherous  schemes  and 
machinations,  to  disseminate  and  spread  them  abroad  with  all  their  energies, 
without  the  knowledge  of  their  own  government  regularly  and  divinely  institu- 
^od. 

This  class  of  men  have  indeed  excited  riots  sometimes  and  dissensions  in  the 
schools  and  churches  of  these  territories,  which  always,  however,  through  the 
grace  of  God,  have  been  suppressed  and  quieted  by  the  Christian  magistrate,  as 
soon  as  he  was  informed  of  the  wicked  movements  of  these  night  prowlers. 

Since  then  God  himself  seriously  abhors  this  indefinite  sort  of  men  who  are 
neither  cold  nor  warm,  and  threatens  them,  that  he  will  cast  them  out  of  his 
mouth,  we  applied  ourselves  to  this  duty,  immediately  on  the  commencement  of 
our  administration,  that  all  our  counsellors,  our  courtiers,  our  admirals,  our  sub- 
ordinates, and  those  exercising  other  functions,  observe  an  oath  administered  un- 
der the  sanction  of  religion,  and  pledge  their  faith,  that  they  will,  by  the  assis- 
tance of  God,  resolutelv  persevere  to  the  end  of  their  lives  with  us  in  the  first  un- 

1 


2  ^lA^DATi:    OF    CilKISTIAN    II. 

;:ltered  Augsburg  Confession,  as  it  was  transcribed  and  declaiedin  the  year  1580,  im 
tlie  book  of  Christian  Concord,  and  carefully  secured  against  corruptions  of  every 
kind.  Having  matured  our  design  and  deliberated  upon  it  in  every  aspect,  we 
have  undertaken  this  duty,  assuredly  for  this  object,  that  by  this  salutary  meth- 
od, it  may  be  succe'SBfully  protected,.  tl;rou;:;li  the  assistance  of  God,  from  the 
wicked  attempts  of  those  treacherous  men,  \v1;ü  circulate  through  our  provinces  by 
their  secret  insinuations  so  foul  a  stigma  among  distant  states. 

We  know  too  (praise  and  glory  be  to  God)  that  t-he  illustrious  noblemea  and 
rulers  Sir  John  George,  and  Sir  Augustus,  dukes  of  Saxony,  our  highly  esteemed 
brothers,  agree  in  all  things  with  us  in  this  cause  ef  religion,  as  in  others  also. 

In  order  therefore  that  this  pious  and  truly  Christian  work  may  be  preserved, 
even  as  under  a  shelter  repaired,  and  may  be  perpetuated  to  coming  posterity,  nor 
that  any  one  may  have  reason  to  pretend  that  occasion  and  opportunity  for  read- 
ing this  symbolic  writing  were  denied  him,  we  have  taken  care  that  the  Form  of. 
Concord,  agreeing  in  every  respect  with  the  authentic  copy,  be  printed  and  pub- 
lished in  each  language,  in  Latin  and  also  in  German,  but  in  a  smaller  form,  in  or- 
der that  it  may  be  purchased  at  a  lower  price  as  well  as  more  conveniently  circu- 
lated. 

And  henceforth  in  our  own  name,  and  first  in  the  guardian  name  of  our  most  be- 
laved  brethren,  we  devoutly  enjoin  it  upon  yon  individually  and  collectively  as  abo\c 
mentioned,  that  as  you  agreed  with  us  in  this  matter  in  the  last  provincial  assem- 
bly, so  let  each  one'still  in  his  own  capacity  persist  resolutely  in  that  determina- 
tion, for  the  pledge  of  his  honor  once  given  to  ns,- 

And  especially  we  enjoin  upon  our  counsellors  delegated  to  the  duties  of  scliools 
and  churches,  the  doctors  and  professors  of  academies,  the  jiistices  of  ec- 
clesiastical courts,  upon  all  superintendents  and  their  subordinates,  upon  pastor.> 
and  deacons,  likewise  upon  rectors  and  fellows  of  the  high  schools,  and  other 
principals  of  schools  generally,  together  with  our  stipendiaries  and  alumni,  that 
they  hold  this  book  very  dear  to  them,  that  they  handle  it  by  night  and  by  day, 
that  they  meditate  with  due  assiduity,  that  they  collect  their  proofs  from  it,  and 
that  they  do  not  promote  any  one  to  office,  who  has  not  approved  this  book  botJi. 
by  his  subscription  and  by  his  fidelity  pledged  .upon  oath,  and  that  they  strive  with 
all  their  energies,  that  nothing  contrary  throughout  this  famous  electorate  of  ours 
in  schools  and  in  churches,  be  either  taught  publicly  or  introduced  privately,  as- 
the  mercy  of  Almighty  God,  our  favor,  and  the  health  and  security  of  his  own  life- 
are  dear  to  each.  May  ye  act  up  to  this  agreement,  which  is  consistent  witli 
your  duty,  and  commensurate  with  your  serious  and  constant  affection  -towardÄ 
US',  and  on  our  part  we  shall  be  most  kindly  disposed  towards  you. 

Given  at  Dresden, 
August  2,  1602. 


PREFACE  TO  THE  BOOK  OF  COXrOED. 

To  all  who  shall  read  these  writings,  w^  who  have  suhscribml  ournomes^o  tlicm, 
the  Electors,  Princes,  and  Estates  of  the  sacred  Roman  empire  in  Germany,  at- 
tached to  the  Confession  of  Augsburg,  according  to  the  dignity  and  rank  of  each, 
proclaim  and  present,  our  good  wishes,  the  friendship,  and  salutation  connected 
with  our  office. 

It  is  a  remarkable  favor  of  God,  the  greatest  nnd  best  of  beings,  that  in  these 
latter  days,  even  in  the  old  age  of  the  world,  he  has  been  willing  to  cause,  accord- 
ing to  his  unutterable  kindness,  love,  and  mercy,  the  light  of  the  Gospel  and  of  his 
word,  to  arise  and  shine  forth  upon  the  human  race,  puxe  and  serene  over  Germa- 
ny, our  beloved  country,  after  those  dark  hours  of  papal  superstition.  And  for 
this  reason  especially,  a  brief  and  compendious  Confession  has  been  collected  from 
Ihe  word  of  God,  and  from  the  sacred  writings  of  the  Prophets  and  Apostles,  which 
was  also  presented  at  the  diet  of  Augsburg  to  the  emperor  Charles  the  fifth,  of  il- 
lustrious repute,  in  the  year  1530,  by  our  very  pious  predecessors,  in  the  German 
and  Latin  languages,  and  submitted  to  the  princes  of  the  empire,  and  publicly  in- 
deed to  all  men  professing  the  Christian  doctrine ;  and  having  been  disseminated 
in  this  manner  throughout  the  world,  it  has  become  universally  known  and  begin,s 
to  be  in  the  mouth  and  conversation  of  all. 

Besides,  many  churches  and  academies  have  embraced  and.defended  this  Confes- 
sion, as  a  certain  Symbol,  of  these  times,  in  the  chief  articles  of  faith,  especially 
in  those  arguments  against  the  Romanists,  and  the  various  corru"ptions  of  divine 
doctrine  ;  and  with  constant  uniformity  they  have  appealed  to  it  from  every  dis- 
pute and  uncertainty. 

The  doctrine  also  embraced  in  that  Confession,  which  they  knov/  to  be  support- 
ed by  the  solid  evidences  of  Scripture,  and  approved  by  ancient  and  acknowledged 
symbols,  they  have  uniformly  considered  the  special  and  perpetual  source  of  har- 
mony in  the  church  justly  appreciating  it,  formerly  its  defence  against  ruimerous 
heresies  and  errors,  and  now  again  restored. 

But  indeed  it  can  be  a  secret  to  no  one,  that  immediately  after  Dr.  ^Tartin  Ltv- 
ther,  a  most  excellent  man  and  filled  with  the  deepest  piety,  was  removed  from 
human  cares,  that  Germany,  our  sweet  country  experienced  the  most  dangerous 
■times  and  agitations  in  her  public  concerns  extremely  violent.  In  these  difficul- 
ties indeed,  and  in  this  deplorable  confusion  of  our  country,  formerly  so  flourishing 
and  regulated  so  well,  the  enemy  of  men  labored  ingeniously  to  scatter  the  seeds 
of  false  doctrine  and  divisions  in  the  churches  and  schools,  exj^ited  dissensions  in 
conjunction  with  offence,  and  by  his  artifices  corrupted  the  purity  cf  divine  don- 
trine,  broke  the  chain  and  pious  harmony  of  Christian  charity,  and  to  a  greater  ex- 
tent obstructed  and  impeded  the  progress  of  the  holy  Gospel. 

It  is  also  known  to  all  in  what  way  those  enemies  of  divine  truth,  afterwards 
seized  an  opportunity  to  betray  our  churches  and  schools,  to  find  pretexts  for  their 
errors,  to  withdraw  the  timid  and  erring  consciences  of  m.en  from  the  purity  of 
Gospel  doctrine,  and  to  employ  those  who  w€re  more  subservient  in  bearing  and  ? 
enduring  the  yoke  of  papal  servitude,  and  in  embracing  other  corruptions  also 
warring  with  the  wcfrd  of  God.  • 

Doubtless  nothing  could  have  happened  either  more  agreeable  to  us.  or  which 
we  could  consider  worthy  tc^he  sought  with  more  exertion  of  mind  and  with 
•prayers  from  the  Supreme  Father  of  the  universe,  than  that  our  churches  and  schools 


4  PREFACE    TO    THE    BOOK    OF    CONCOHD. 

might  have  persevered  in  the  pure  doctrine  of  God's  Vi'ord,  and  in  the  same  pious 
and  desirahle  unanimity  of  mind,  and  as  it  happened  while  Luther  still  survived, 
that  they  might  have  been  established  and  consigned  to  posterity  vv-ith  piety  and 
distinction  according  to  the  Rule  of  God's  word. 

But  we  have  observed  that  just  as  in  the  times  of  the  Apostles,  corruptions 
were  introduced  into  those  churches  in  which  they  themselves  had  planted  the 
Gospel  of  Christ,  so  on  account  of  our  sins  and  the  depravity  of  these  times,  a  sim- 
ilar e    1  has  been  permitted  by  an  angry  God  to  befall  our  churches  also. 

Wherefore,  mindful  of  our  duty  which  we  feel  to  be  enjoined  upon  us  by  hea- 
ven, we  conceive  ourselves  bound  diligently  to  attend  this  matter,  to  guard  against 
the  false  doctrines  in  our  provinces  and  dominions,  which  have  been  scattered 
there,  and  which  insinuate  themselves  secretly  more  and  more  as  it  were  into  the 
practice  and  familiarity  of  men,  and  to  cause  the  subjects  in  our  empire  to  perse- 
vere in  the  right  path  of  piety  and  in  the  truth  of  divine  doctrine  which  is  known, 
and  which  has  hitherto  been  constantly  preserved  and  defended,  and  not  to  suffer 
them  to  be  withdrawn  from  it. 

For  this  purpose  indeed,  our  most  worthy  predecessors  in  part  and  we  our- 
selves,— as  that  opinion  prevailed  with  unanimous  consent  in  the  year  1558,  an 
opportunity  presenting  at  the  diet  which  at  that  time  was  held  by  the  electors  at 
Frankfort  on  the  Maine, — mutually  determined  that  a  special  and  general  conven- 
tion be  held,  in  which  it  might  be  debated  in  a  profound  and  yet  in  a  friendly 
manner  among  ourselves,  concerning  those  matters  which  have  been  maliciously 
in  the  way  of  abuse  objected  by  our  adversaries  against  our  churches  and  acade- 
mies. 

And  indeed  after  these  deliberations,  our  predecessors  of  pious  and  excellent 
memory,  and  we  ourselves  in  part,  assembled  at  Naumburg  in  Thuringia  in  1561. 
And  at  that  time  we  took  in  hand  the  Confession  of  Augsburg,  of  which  we  have 
spoken  several  times,  which  had  been  presented  to  the  emperor  Charles  the  fifth, 
in  a  full  diet  of  the  empire  in  the  year  1530 ;  and  we  then  again  with  one  consent 
all  subscribed  to  that  pious  Confession,  which  is  founded  upon  the  solid  evidences 
of  immutable  truth  expressed  in  the  word  of  God, — in  order  that  we  might  serve 
posterity  in  that  way,  and  as  far  as  lay  in  our  power,  become  their  authors  and 
advisers  for  avoiding  those  false  doctrines  which  war  with  the  word  of  God.  And 
•we  did  this  with  the  design,  that  a  perpetual  testimony  might  be  afforded  to  his 
majesty  the  Emperor,  our  most  gracious  master,  as  well  as  to  all  men  every 
where,  that  we  never  had  conceived  an  intention  to  defend  or  to  disseminate  any 
new  or  foreign  doctrine,  but  that  we  desired  constantly  to  protect  and  retain,  by 
the  assistance  of  God,  that  truth  which  we  professed  at  Augsburg  in  the  year 
1530. 

We  also  conceived  no  slight  hope,  that  in  this  way  not  only  those  who  were  a- 
verse  to  the  purer  Gospel  doctrine,  would  desist  from  their  false  charges  and  accu- 
sations, but  also  that  other  good  and  benevolent  men  would  be  conciliated  by  this 
renewed  and  reiterated  Confession  of  ours,  and  would  examine  and  investigate 
with  greater  zeal  and  solicitude  the  truth  of  divine  doctrine,  which  alone  is  our 
guide  to  salvation,  and  consulting  the  welfare  of  their  souls  and  their  own  eternal 
happiness,  that  they  would  abide  in  that  Confession,  rejecting  for  the  future  all 
controversies  and  dissensions. 
*'  But  we  have  been  informed,  not  without  great  distress  of  mind,  that  this  decla- 
ration of  ours  and  rescript  of  the  Confession,  has  had  but  very  little  weight  amon<^ 
our  adversaries,  nor  that  we  and  our  churches  were  freed  from  the  abuses  of  pre- 
judices which  they  had  been  scattering  with  the  greatest  malignity  among  the 
people.     That  in  this  design,  those  things  which  \v»  have  done  with  the  besf  pur- 


PREFACE    TO    THE    BOOK    OF    CONCORD.  O 

pose  and  Intention,  have  been  represented  by  the  eiieiaies  ot'tiuo  religion,  as  if 
we  were  so  uncertain  concerning  our  religion,  and  were  transforming  it  so  often 
into  different  and  still  different  formulas,  that  it  was  not  known  either  to  lis  or  ti) 
our  theologians,  what  was  the  Confession  formerly  delivered  to  the  P2mperor  at 
Augsburg. 

These  representations  of  our  adversaries  have  withheld  and  alienated  many  vir- 
tuous men  from  our  churches,  our  schools,  our  Doctrine,  our  Faith,  and  Confession. 

To  these  adversities  it  was  also  added,  that  a  doctrine  conflicting  with  the  in- 
stitution of  the  Holy  Supper  of  the  body  and  blood  of  Christ,  and  other  corruptions 
also,  were  introduced  extensively  both  into  our  churches  and  schools. 

When  some  pious  men,  fond  of  peace  and  harmony,  besides  even  learned  theo- 
logians, had  observed  these  things,  they  believed  they  could  not  more  effectually 
oppose  those  abuses  and  dissensions  in  religion  w^hich  were  gradually  increasing 
more  and  more,  than  by  declaring  and  explaining  the  controverted  Articles  with 
force  and  accuracy  from  the  word  of  God,  by  rejecting  and  condemning  false  doc- 
trines, and  on  the  contrary  by  representing  with  learning  and  eloquence  the  Truth 
as  delivered  down  from  heaven ; — as  they  were  persuaded  that  in  this  way  they 
would  be  able  to  impose  silence  upon  their  adversaries,  and  to  point  out  to  the 
more  simple  and  virtuous  a  certain  way  and  method  how  they  might  conduct 
themselves  in  these  dissensions  now  and  in  future,  and  assisted  by  divine  grace,  a- 
void  the  corruptions  of  doctrine. 

In  the  first  place  therefore,  these  theologians  communicated  among  themselves 
certain  writings  sufficiently  diffuse  and  extracted  from  the  word  of  God,  in  which 
they  showed  with  learning  and  ingenuity,  how  those  controversies  connected  with 
the  disorder  of  the  churches,  might  be  entirely  quieted  and  suppressed  apart  from 
any  disturbance  of  divine  truth;  for  thus  it  would  happen  that  the  opportunities 
and  pretences  sought  by  the  adversary  for  the  purpose  of  abuse,  would  be  cut  off 
and  removed. 

At  last  they  investigated  and  proclaimed  with  religious  accuracy  the  controvnr- 
ted  articles  which  they  had  received,  and  in  a  special  treatise  they  proposed  the 
way  and  method  by  which  those  rising  dissensions  might  be  judiciously  and  pious- 
ly repressed. 

And  having  been  informed  of  this  pious  resolution  of  the  theologians,  we  do 
not  only  approve  it,  but  in  proportion  to  the  extent  of  influence  and  office  entrust- 
ed to  us  by  heaven,  we  conceive  ourselves  bound  to  promote  it. 

Accordingly  in  a  council  of  some  other  electors  and  princes,  agreeing  with 
us  in  religious  opinion,  we,  by  the  grace  of  God,  Duke  of  Saxony,  Elector,  &c., 
summoned  to  Torga  in  the  year  l-^ve,  some  of  the  most  distinguished  and  least 
suspected  theologians,    highly  cultivated  and  endowed  with  eminent  erudition. 

When  these  men  had  assembled,  they  religiously  conferred  among  themselves 
concerning  the  controverted  articles  and  the  edict  of  pacification,  of  which  we 
have  spoken  a  little  while  ago. 

And  first  indeed  having  offered  up  pious  prayers  to  the  great  and  beneficent  God 
and  to  his  glory  and  praise,  the  Spirit  of  the  Lord  assisting  us  with  his  grace,  all 
those  matters  which  seemed  to  relate  to  this  deliberation  and  which  seemed  to  be 
required,  were  comprised  with  remarkable  diligence  and  care,  in  a  certain  trea- 
tise. 

That  book  was  afterwards  transmitted  to  some  eminent  men,  professing  the 
Confession  of  Augsburg,  the  electors,  the  princes  and  estates  ;  and  it  was  reques- 
ted that,  having  assembled  the  most  eminent  and  learned  theologians,  they 
should  read  it  with  anxious  care  and  pious  zeal,  should  diligently  examine  it,  and 


C>  PHKr.\rr.  to  tuf,  book  of  conco'R'd. 

piTibody  in  writing  their  opinion  and  rensures  of  it,  and  finally  should  freely  .re- 
|)resent  to  us  the  judgment  of  all  and  of  each  of  them,  and  the  reasons  for  it. 

When  therefore  we  had  received  these  critical  remarks,  we  found  many  pious 
and  useful  suggestions  among  them,  how  that  declaration  of  the  pure  Christian 
<!octrine,  might  be  fortified  and  defended  by  evidences  from  the  sacred  writings 
against  all  corruptions  and  distortions,  lest  perhaps  in  process  of  time  under  cover 
of  this  declaration  impious  doctrines  might  lie  concealed  :  but  by  no  means  should 
the  declaration  of  pure  Truth  be  transmitted  to  posterity  with  a  stain  upon  it. 

From  these  views  then,  which  had  come  to  us  extremely  well  digested,  the 
Booi-  of  Christian  Concord,  concerning  which  we  have  spoken,  has  been  compos- 
ed, and  that  form  was  adopted  in  which  it  is  now  presented. 

Whereupon  certain  persons  of  our  Order,  (for  we  all,  as  some  others  also,  for 
certain  reasons  which  interposed  at  the  time,  were  not  able  to  do  it,)  took  care  to 
have  this  book  distinctly  recited  article  by  article,  to  the  theologians  collective- 
ly and  individually  of  our  regions  and  jurisdictions,  and  to  the  ministers  of 
churches  and  schools,  and  to  have  tliem  aroused  to  a  diligent  and  accurate  consid- 
eration of  those  parts  of  doctrine  which  are  contained  in  it. 

When  therefore  they  observed  that  the  declaration  of  the  controverted  articles, 
agreed  first  indeed  with  the  -wxjrdof  God,  and  then  with  the  Confession  of  Augs- 
burg, with  the  greatest  alacrity  and  an  earnest  attestation  of  their  gratitude  to 
God,  they' approved  this  Book  of  Concord,  as  expressing  the  pious  and  genuine  sen- 
timent of  the  Augsburg  Confession,  they  received  it  voluntarily,  and  indeed  hav- 
ing fully  and  deeply  meditated  and  considered,  subscribed  to  it,  and  openly  testi- 
fied their  assent  with  heart,  and  tongue,  and  hand. 

Wherefore  that  sacred  pacification  is  called  and  shall  ever  be  the  7inavimnii.t  and 
concordant  Confession  not  only  of  some  few  of  our  theologians,  but  of  all  and 
each  of  the  ministers  of  the  church  and  teachers  in  our  provinces  and  dominions. 

But  because  our  conventions  and  those  of  our  venerable  predecessors,  first  at 
Frankfort  on  the  Maine,  and  afterwards  at  Naumburg,  undertaken  with  a  pure  in- 
tention and  comprised  in  our  writings,  not  only  failed  to  attain  that  object  and  re- 
conciliation which  were  desired,  but  an  excuse  has  been  sought  even  out  of  them 
by  some  persons  for  errors  and  false  doctrines, — while  however  it  never  entered 
our  minds,  either  to  introduce  by  this  treatise  of  ours  any  new  and  false  kind  of 
doctrine,  to  recommend  and  establish  it  by  disguises,  or  even  in  the  least  to  de- 
part from  that  Confession  exhibited  at  Augsburg  in  the  year  1530,  but  rather  as 
many  of  us  as  were  concerned  in  the  transactions  of  Naumburg,  even  then  reser- 
ved it  entirely  to  ourselves  and  promised  besides,  that  if  in  process  of  time  any 
thing  should  be  wanting  in  our  Confession,  or  as  often  as  necessity  seemed  to  de- 
mand it,  we  would  still  further  declare  aH  our  principles  vt^ith  fullness  and  solidi- 
ty ; — so  for  this  very  reason  we  have  labored  in  this  Book  of  Concord  to  declare 
our  constancy  and  unigtermitted  devotion,  and  to  repeat  our  Christian  faith  and 
Confession  with  great  and  pious  unanimity. 

Lest  therefore  some  may  suffer  themselves  to  be  disturbed  by  the  misrepresen- 
tations of  our  adversaries,  fabricated  by  their  own  ingenuity,  in  which  they  pre- 
tend that  we  do  not  even  know  which  is  the  true  and  genuine  Confession  of 
Augsburg,  and  in  order  too  that  those  who  are  now  among  the  living,  and  posteri- 
ty also,  may  be  taught  with  skill  and  power  which  that  pious  Confession  is,  that 
we  as  well  as  the  churches  and  schools  of  our  dominions  have  at  all  times  profes- 
sed and  embraced,  in  the  pure  and  immutable  truth  of  God's  word  we  testify  dis- 
tinctly that  we  desire  to  embrace  \\\g  frst  Augsburg  Confession  only,  which  was 
exhibited  to  the  emperor,  Charles  the  fifth  in  the  celebrated  diet  of  Augsburg  in 
the  year  1530,  that  only,  we  say,  and  no  other,  a  copy  of  which  deposited  in  th« 


PREl-ACK    TO    TII£    BOOK    OF    CO.N'COIlT».  7 

Archives  of  our  venerable  predecessors  who  exhibited  it  themselves  to  Charles 
the  filth  at  the  diet,  we  wish  to  be  compared  by  men  worthy  of  all  confidence, 
(lest  any  diligence  might  be  wanting  in  ourselves  to  secure  the  most  accurate 
conclusions,)  with  the  one  exhibited  to  the  Emperor  himself,  and  preserved  in  the 
Archives  of  the  sacred  empire  of  Rome  ;  and  we  are  sure  that  ours,  the  Latin  and 
the  German  correspond  with  each  other  in  every  sentence.  For  this  reason  also 
we  have  desired  to  include  the  Confession  then  exhibited  with  our  Declaration  or 
Book  of  Concord  which  is  here  presented,  that  all  men  may  know  that  we  are  re- 
solved to  tolerate  no  other  doctrine  in  our  dominions,  our  churches  and  schools, 
than  that  which  was  approved  at  Augsburg  in  the  year  1530  by  the  above  men- 
tioned electors,  princes  and  estates  of  the  empire  in  a  solemn  Confession. 

And  this  Confession,  through  the  kind  assistance  of  God,  we  shall  maintain  to 
our  last  breath,  when  we  pass  from  this  life  to  the  celestial  land,  with  an  elevated, 
undaunted  spirit  and  a  pure  conscience  ready  to  appear  before  the  tribunal  of  Je- 
sus Christ  our  Lord. 

■  We  hope  therefore  that  our  adversaries  will  spare  us  hereafter  and  the  ministers 
of  our  churches,  and  not  employ  their  accnstomed  and  bitter  charges  that  we  can 
come  to  no  certainty  among  ourselves  about  our  f^th,  and  for  this  reason  are 
forging  out  new  Confessions  almost  every  year,  yes  indeed  every  month. 

Concerning  what  relates  to  another  edition  of  the  Augsburg  Confession,  of 
which  mention  is  made  in  the  Acts  at  Naumburg,  we  remark  (a  matter  whicii 
is  known  to  all)  that  certain  persons,  under  the  disguise  of  expressions  in  the  lat- 
ter edition,  wish  to  cover  and  conceal  corruptions  in  the  administration  of  the 
Supper  together  with  other  errors,  endeavoring  to  obtrude  them  upon  the  unw-ary 
multitude  ;  nor  are  they  influenced  by  the  learned  words  of  the  Augsburg  Confes- 
sion which  was  first  exhibited,  in  which  those  errors  are  expressly  rejected,  and 
from  which  a  far  different  sense  can  be  derived  from  w^hat  they  wish  to  see. 

It  seemed  proper,  to  us  therefore,  to  testify  publicly  by  these  letters,  and  to  in- 
form all  men,  that  we  did  not  then,  and  not  even  now  do  we  wish  by  any  means 
to  defend  or  to  excuse  false  and  impious  doctrines  and  opinions,  which  might  lie 
concealed  mider  some  disguises  of  expression,  or  to  approve  them  as  if  agreeing 
with  the  doctrine  of  the  Gospel. 

We  indeed  never  viewed  the  latter  edition  under  the  impression  that  it  differed 
in  any  respect  from  the  former  which  was  exhibited. 

Xor  do  we  believe  that  other  useful  writings  of  Dr.  Philip  Melanchthon,  of  Bren- 
tius,  of  Urban  Regius,  Pomeranus,  and  the  like,  ought  to  be  rejected  and  condemn- 
ed, as  far  as  they  agree  throughout  with  that  rule  which  is  expressed  in  the  Bou/; 
tif  Concord. 

And  although  some  theologians,  and  Luther  himself  among  them,  when  they 
contended  about  the  Lord's  Supper,  were  drawn  even  unwillingly  by  their  adver- 
.saries  into  a  disputation  about  the  personal  union  of  the  two  natures  in  Christ, 
yet  our  theologians  in  the  Book  of  Concord,  and  in  what  is  the  rule  in  it  of  the 
more  wholesome  doctrine,  forcibly  testify,  that  it  is  our  constant  and  uninterrup- 
ted opinion  as  well  as  of  this  book,  that  pious  men  ought  to  be  directed  to  no  oth- 
er principles  in  the  administration  of  the  Lord's  Supper,  than  those  in  the  words 
of  the  institution  contained  in  the  Testanaent  of  our  Lord  Jesus  Christ ;  for  since 
he  is  almighty  and  infallible,  it  is  necessary  for  him  to  observe  what  he  has  insti  ■ 
tilted  and  promised  in  his  word. 

And  as  this  defence  indeed  was  not  assailed  by  the  adversary,  they  did  not  per- 
sist in  this  kind  of  argument  by  other  methods  of  proof;  but  in  the  true  simplici- 
ty of  faith,  they  strongly  adhered  to  the  vf^ry  explicit  words  of  Christ,— a  method 
which  is  the  moit  .*cur-j  and  the  best  adapted  for  the  instruclion  of  unlettered 


^  rni:r-Arr.  to   t«1:  ßooR  of  coS-cosn- 

men;  for  thpy  do  not  luideistand  those  points  in  these  subjects,  which  are  contes' 
ted  ^-ith  greater  piolundify. 

But  since  oui  assertion  and  the  plain  sense  of  the  words  of  Christ  in  the  Testa-' 
ment,  were  assailed  by  the  adversary,  and  rejected  as  if  they  were  too  impious 
find  opposed  to  the  principles  of  true  faith,  contrary  indeed  to  the  articles  of 
the  Apostolic  symbol,  (especially  concerning  the  incarnation  of  the  son  of  God, 
his  ascension  into  heaven,  and  sitting  at  the  right  hand  of  omnipotent  goodness 
and  majesty  of  God,)  and  even  further  were  charged  with  being  false,  it  was 
to  be  shown  by  a  true  and  solid  explanation  of  those  articles,  that  our  opinion  did 
not  differ  from  the  words  of  Christ,  nor  from  the  articles  themselves. 

As  to  the  phrases  and  modes  of  expression  employed  in  this  Booi  of  Concord , 
when  it  treats  of  the  majesty  of  the  human  nature  in  the  person  of  Christ  being 
elevated  and  placed  at  the  right  hand  of  God,  in  order  that  all  injurious  sus- 
picio  IS  and  offences  may  be  entirely  removed,  which  might  arise  from  the  ambig- 
uous nature  of  an  abstract  term,  since  the  schools  and  Fathers  still  use  this  expres- 
sion, our  theologians  wish  to  testify  in  express  and  appropriate  words,  that  such 
majesty  of  the  human  natur^  of  Christ  independent  of  its  personal  union,  must  by 
no  means  be  acknowledged ;  nor  must  it  even  be  admitted,  that  the  human  nature 
possesses  that  majesty  either  as  a  property  or  a  power  (even  in  the  personal  union) 
essentialiter,  formaliter,  hahitualite  ■,  or  mthjettive,  (for  these  terms  are  pleasing  to 
the  schools,  though  not  very  good  Latin.)  For  if  we  maintain  that  mode  of 
speaking  and  of  teaching,  the  divine  and  human  natures  will  be  confounded  with 
their  properties, — the  human  nature  will  be  equivalent  to  the  divine,  in  the  mode 
of  its  essence  and  properties,  indeed  the  whole  will  be  denied. 

Our  theologians  therefore  maintain  that  it  ought  to  be  equal,  that  this  takes 
place  after  the  mode  and  dispensation  of  a  union  of  distinct  personalities,  just  aa 
learned  antiquity  has  cautiousl)§ treated  this  subject;  presenting  a  mystery  so 
great  that  it  surpasses  all  the  powers  of  our  mind  and  understanding. 

As  to  the  condemnation,  abandonment,  and  rejection  of  impious  doctrines,  and 
especially  of  that  which  relates  to  the  sacred  Supper,  all  indeed  were  to  be  ex- 
pressly and  distinctly  presented  in  our  declaration,  our  profound  explanation  and 
determination  of  the  controverted  articles,  not  only  for  the  purpose  that  all  might 
avoid  these  condemned  doctrines,  but  for  some  other  reasons  also,  they  were  by  no 
means  to  b*  omitted.  So  that  it  never  was  our  design  or  resolntion  to  condemn 
those  men  who  fall  into  error  through  an  innocent  simplicity  of  mind,  and  yet  are 
no  blasphemers  against  the  truth  of  divine  doctrine,  much  less  indeed  to  condemn 
all  the  churches  which  are  either  under  the  Roman  power  in  the  German  nation 
or  any  place  else  ;  but  it  rather  was  our  desij^n  and  intention,  publicly  to  repre- 
hend and  condemn  in  this  manner  all  fanatical  opinions,  and  the  obstinate  teach- 
ers of  them,  and  those  blasphemers  too  who  we  believe  ought  by  no  means  to  be 
endured  in  our  dominions,  our  churches,  and  our  schools;  because  those  errors  are 
repugnant  to  the  express  word  of  God,  and  indeed  so  much  repugnant  that  they  can- 
not be  reconciled  with  it.  For  this  reason  too  we  undertook  this  work,  that  all  pious 
men  might  be  warned  to  avoid  these  errors  with  great  circnmspection.  For  wer 
have  not  the  least  doubt,  that  many  pious  men,  the  freest  indeed  from  all  evil, 
even  in  these  churches,  which  have  nc^as  yet  agreed  in  all  points  with  us,  are  in- 
fluenced merely  by  their  own  simplicity,  and  indeed  do  not  duly  understand  the 
subject  itself,  but  by  no  means  approve  the  blasphemies  which  are  poured  out 
against  the  sacred  Supper,  as  it  is  administered  in  our  churches  according  to  the 
institution  of  Christ,  and  taught  with  the  great  unanimity  of  all  good  men  accord- 
ing to  the  woij^s  of  the  Testament  itself. 

We  are  in  great  hope  too,  that  those  men,  rightly  instructed  in  AX  these  mat- 


PREFACE    TO    THE    BOOK    OF    CONCORD.  '^ 

tcrs,  and  the  Spirit  of  the  Lord  assisting  them,  will  finally  submit  with  us  and 
with  our  churches  and  schools  to  the  immutable  truth  of  God's  word.  And  doubt- 
less the  attainment  of  this  result  is  of  the  first  importance  to  all  theologians  and 
ministers  of  the  church,  that  these  points  out  of  the  word  of  God  be  taught  with 
the  moderation  which  is  becoming  to  those  men  who,  either  through  a  certain  in- 
difference or  ignorance,  wander  from  the  truth  at  the  risk  of  their  salvation,  and 
that  they  be  fortified  against  corruptions,  lest  perhaps,  while  the  blind  are  leaders 
of  the  blind,  all  may  be  endangered. 

Wherefore,  in  the  sight  of  Almighty  God  and  before  the  whole  church,  we  testi- 
fy in  this  our  writing  that  it  never  was  our  intention,  by  this  Formula  of  pious  re- 
conciliation, to  cause  disturbance  or  danger  to  those  devout  men,  who  are  at  this 
moment  suffering  persecution.  For,  influenced  by  Christian  charity,  as  we  have 
come  at  last  into  companionship  of  sorrow  with  them,  so  do  we  revolt  at  the  per- 
secution and  unrelenting  tyranny  which  are  chiefly  exercised  against  those 
wretched  men,  and  we  detest  it  from  our  very  heart. 

In  no  sense  do  we  acquiesce  in  the  profusion  of  that  innocent  blood,  which  with- 
out doubt  will  be  required  with  great  severity  from  those  persecutors  in  the  tre- 
mendous judgment  of  the  Lord,  and  before  the  tribunal  of  Christ,  and  these  men 
most  assuredly  will  then  experience  the  heaviest  retributions  for  their  tyranny, 
and  undergo  the  most  dreadful  punishments. 

In  these  writings  indeed,  as  we  have  mentioned  above,  it  was  always  our  de- 
sign, that  in  our  provinces,  our  dominions,  our  schools  and  churches,  no  other  doc- 
trine should  be  uttered  and  carefully  inculcated,  than  that  which  is  founded  upon 
the  word  of  God,  and  contained  in  the  Augsburg  Confession  as  well  as  in  the 
Apology,  and  that  indeed  understood  in  its  true  and  genuine  sense,-^nor  should 
opinions  be  admitted  which  conflict  with  these ;  in  which  design  the  Formula  oi 
this  pacification  has  been  instituted  and  adopted. 

We  therefore  finally  profess  and  testify  before  God  and  all  men,  that,  in  the  de- 
claration of  the  controverted  articles  of  which  mention  has  been  made  several 
times,  we  do  not  present  any  new  confession,  or  different  from  that  which  was 
exhibited  to  Charles  the  fifth  in  the  year  1530 ;  but  that  we  have  desired  to  con- 
duct our  churches  and  schools,  first  indeed  to  the  fountains  of  sacred  letters  and 
symbols,  and  then  to  the  Confession  of  Augsburg,  of  which  we  have  spoken  al- 
ready. 

And  most  pressingly  do  we  advise,  that  our  youth  first  of  all,  w-ho  are  educated 
for  the  sacred  service  of  our  churches  and  schools,  be  instructed  faithfully  and 
diligently  in  this,  in  order  that  our  pure  doctrine  and  profession  of  faith,  may  be 
retained  and  propagated  to  our  posterity,  the  Holy  Spirit  extending  them,  until 
the  glorious  coming  of  our  only  Redeemer  and  Savior,  Jesus  Christ. 

That  such  may  be  the  results,  and  that  we,  versed  in  the  writings  of  the  Prophets 
and  Apostle's,  may  be  assured  of  our  doctrine  and  our  confession,  and  our  minds 
and  consciences  filled  to  a  greater  extent  with  the  grace  of  the  Holy  Spirit,  we 
have  resolved  to  publish  this  Book  of  Concord. 

For  it  seemed  most  indispensably  necessary,  that  a  pious  exposition  and  ar- 
rangement of  all  those  controverted  points,  deduced  from  the  word  of  God,  should 
appear  in  the  midst  of  so  many  rising  errors  in  our  times  as  well  as  so  many  of- 
fences, contentions  and  eternal  broils,  in  order  that  according  to  its  principles,  the 
pure  doctrine  might  be  distinguished  and  separated  from  the  fajse. 

This  design  will  moreover  eflcct  this  result,  that  turbulent  and  contentious  men 
will  not  be  free  in  proportion  to  their  inclination,  to  excite  controversies  insepara- 
ble from  offence,  nor,  as  they  do  not  suffer  themselves  to  be  attached  to  any  for- 
mula of  purer  doctrine,  to  propose  and  propagate  enormous  errors. 


10  PREFACE    TO    THE    BOOK    OF    CONCORET. 

For  from  these  opinions  it  will  at  last  follow  that  the  pufer  doctrine  Will  beol'i 
scared  and  lost,  and  nothing  be  transmitted  to  posterity  but  opinions  and  academ.> 
'^ical  restrictions. 

To  this  may  be  added  what  we  know  to  be  due  from  us  in  this  way  to  our 
subjects,  in  consequence  of  the  duty  which  God  has  enjoined  upon  us,  that  we 
carefully  regard  what  may  relate  to  purposes  of  this  life  and  of  that  which  is  to 
come,  and  labor  to  provide  with  great  zeal,  as  far  indeed  as  it  can  be  done,  what 
may  contribute  to  the  extension  of  the  name  and  glory  of  God,  to  the  propagation 
of  his  word  from  which  alone  salvation  may  be  expected,  to  the  peace  and  tran- 
quility of  churches  and  schools,  and  to  the  general  composure  and  consolation  of 
agitated  minds,  especially  when  it  is  well  known  to  us  that  this  salutary  work  of 
Christian  Concord,  has  long  been  sought  and  expected  with  serious  prayers  and 
fervent  ardor  by  many  good  and  warm  hearted  men  of  the  highest  and  lowest  or- 
der; and  not  even  from  the  commencement  of  this  work  of  pacification  were  we 
in  the  belief  nor  indeed  are  we  now,  that  this  salutary  and  indispensable  work  of 
Concord  should  be  removed  and  entirely  concealed  from  the  eyes  of  men,  and  that 
the  light  of  divine  truth  should  be  placed  under  a  bushel  or  a  measure ;  wherefore, 
we  were  bound  not  to  hesitate  any  longer,  in  producing  an  edition  of  it. 

For  we  do  not  doubt  that  pious  men  who  are  fond  of  divine  truth  and  of  that 
harmony  which  is  pleasing  to  God,  will  approve  in  conjunction  with  us,  our  salu- 
tary, useful,  pious,  and  very  necessary  undertaking,  and  will  not  permit  that  any 
thing  even  to  the  utmost  exertion  shall  be  wanting  in  them  to  the  extension  of  the 
glory  of  God,  and  to  the  public  benefit  which  may  result  in  eternal  or  temporal 
respects. 

To  mention  that  again  of  which  we  have  spoken  so  often  already,  we  certainly 
by  no  means  have  desired  to  mingle  new  principles  with  this  work  of  Concord,  or 
in  any  manner  to  depart  from  the  truth  of  the  divine  doctrine  which  our  ancestors 
most  venerable  for  their  piety,  as  ourselves  also,  have  acknowledged  and  profes- 
sed. 

But  we  know  that  this  doctrine  which  is  deduced  from  the  writings  of  the  Pro- 
phets and  Apostles,  is  comprised  in  the  three-  ancient  Symbols, — -the  Confession  of 
Angshnrg  exhibited  to  the  emperor  Charles  the  fifth,  then  the  Apology  which  has 
been  connected  wdth  this,  in  the  articles  oj  Smalcald,  and  lastly  the  two  Catechisins 
of  the  exeellent  Dr.  Luther. 

Wherefore  we  have  determined  not  to  depart  a  finger's  breadth  cither  from  the 
subjects  or  the  phrases  employed  in  them,  but  assisted  by  the  Spirit  of  God,  tr> 
persist  constantly  with  the  greatest  concord  in  this  pious  conformity,  examining" 
all  controversies  by  this  true  rule  and  declaration  of  the  purer  doctrine. 

And  then  we  resolved  to  cultivate  peace  and  harmiony  with  the  other  electors, 
princes,  and  estates  of  the  sacred  Roman  empire,  and  with  other  kings,  princes 
and  nobles  of  a  Christian  commonwealth,  according  to  the  constitutions  and  rati- 
fied treaties  of  the  Sacred  empire,  which  exist  between  them  and  ourselves,  and 
to  tender  and  present  our  services  with  our  good  wishes  to  each  one  in  proportion 
to  the  degree  of  his  dignity  and  rank. 

Having  communicated  our  designs,  we  shall  moreover  attend  most  industrious- 
ly to  this  also,  that  we  may  defend  with  great  strictness  and  zeal  this  work  ot' 
Concord  in  our  dominions,  by  careful  examinations  of  churches  and  of  schools,  ami 
inspection  of  printingtofFices,  and  finally  by  other  judicious  means,  observing  thu 
occasions  and  circamstances  which  may  contribute  to  our  use  or  that  of  others. 

If  the  controversies  now  (Quieted  should  revive,  or  new  ones  arise  on  the  subject 
of  religion,  we  shall  labor,  for  a  timely  prevention  of  offences,  to  have  them  eni-- 
tirely  dispelled  or  composed  without  long  and  dangerous  agitations. 


J>11EFACE    TO    THE    BOOK    OF    CONCORD.  11 

In  full  evidence  of  all  this,  we  have  subscribed  oiir  names  with  great  unanimity, 
and  affixed  our  signatures. 

Lewis,  Palatine  of  the  Rhine,  Elector. 

Augustus,  Duke  of  Saxony,  Elector. 

John  George,  Marquis  of  Brandenburg,  Elector. 

Joakim  Frederick,  Marquis  of  Brandenburg,  Administrator  of  the  Archbishopric 

of  Magdeburg. 
John,  Bishop  of  Misnia. 
Edward,  Bishop  of  Luben. 
Philip  Lewis,  Palatine  of  the  Rhine. 
Tutor  of  Frederick  William  and  John,  Dukes  of  Saxony. 
The  Tutors  of  John  Casimir,  and  John  Ernest,  Dukes  of  Saxony. 
George  Frederick,  Marquis  of  Brandenburg. 
Julius,  Duke  of  Brunswick  and  Lüneburg. 
Otho,  Duke  of  Brunswick  and  Lüneburg. 
Henry  the  Younger,  Duke  of  Brunswick  and  Lüneburg. 
William  the  Younger,  Duke  of  Brunswick  and  Lüneburg. 
Wolfgang,  Duke  of  Brunswick  and  Lüneburg. 
Ulric,  Duke  of  Megalopurg. 

The  Guardians  of  John  and  Sigismund  Augustus,  Dukes  of  Megalopurg. 
Lewis,  Duke  of  Wirtemburg. 

The  Guardians  of  Ernest  and  Jacob,  Marquises  of  Baden. 
George  Ernest,  Count  and  Lord  of  Henneburg. 
Frederick,  Count  of  Wirtemburg  and  Mumpelgarten. 
John  Gunter,  Count  of  Schwartzenburg. 
William,  Count  of  Schwartzenburg. 
Albert,  Count  of  Schwartzenburg. 
Emic,  Count  of  feeiningen. 
Philip,  Count  of  Hanawen, 
Godfrey,  Count  of  Oetingen. 
George,  Count  and  Lord  in  Castel. 
Henry,  Count  and  Lord  in  Castel. 
Otto,  Count  of  Hoien  and  Bruchusen. 
John,  Count  of  Oldenburg  and  Delmenhorsten. 
John  Hoier,  Count  of  Manswelden. 
Bruno,  Count  of  Manswelden. 
Hoier  Christopher,  Count  of  Manswelden. 
Peter  Ernest  (junior,)  Count  of  Manswelden. 
Christopher,  Count  of  Manswelden. 
Albert  George,  Count  of  Stolburg. 
Wolfgang  Ernest,  Count  of  Stolburg. 
Lewis,  Count  of  Glichen. 
Charles,  Count  of  Glichen. 
Ernest,  Count  of  Reinstein. 
Boto,  Count  of  Reinstein. 
Lewis,  Count  of  Leonstein. 
Henry,  Baron  of  Limburg. 
George,  Baron  of  Schonburg. 
Anarc  Frederick,  Baron  of  Wildenfeld. 
The  Mayor  and  Aldermen  of  Lubek. 
The  Mayor  and  Aldermen  of  Lüneburg. 
Tie  Mayor  and  Aldermen  of  Hamburg. 


12  PREFACE    TO    THE    COOK    OP    CONCORD. 

The  Aldermen  of  Brunswick. 

The  Mayor  and  Aklermen  of  Landau. 

The  Mayor  and  Aldermen  of  the  Province  of  the  Monastery  in  the  Valley  of 

Gregory. 
The  Aldermen  of  Goslar. 
The  Mayor  and  Aldermen  of  Ulmen. 
The  Mayor  and  Aldermen  of  Eslingen. 
The  Aldermen  of  Ritlingen, 
The  Mayor  and  Aldermen  of  Nordlingen. 
The  Mayor  and  Aldermen  of  Rotenburg  near  Tuber. 
The  Mayor  and  Aldermen  of  Seveor. 
The  Mayor  and  Aldermen  of  Heilbron. 
The  Mayor  and  Aldermen  of  Memmingen. 
The  Mayor  and  Aldermen  of  Lindau. 
The  Mayor  and  Aldermen  of  Schweinfurten. 
The  Aldermen  of  Donawerden. 
The  Financiers  and  Aldermen  of  Ratisbon. 
The  Mayor  and  Aldermen  of  Wimpfen. 
The  Mayor  and  Aldermen  of  Giengen. 
The  Mayor  and  Aldermen  of  Bopfingen. 
The  Mayor  and  Aldermen  of  Allen. 
The  Mayor  and  Aldermen  of  Kaufbeucn, 

The  Mayor  and  Aldermen  of  Isnen. 

The  Mayor  and  Aldermen  of  Campiden. 

The  Aldermen  of  Gottingen. 

The  Mayor  and  Aldermen  of  Leutkirch. 

The  Aldermen  of  Hildesheim. 

The  Mayor  and  Aldermen  of  Hamolen. 

The  Mayor  and  Aldermen  of  Hanover.  • 

The  Aldermen  of  Mulhiisin. 

The  Aldermen  of  Erfurden. 

The  Aldermen  of  Eimbek. 

The  Aldermen  of  Northeim. 


THE 

THREE  CHIEF  SYMBOLS,    " 

OR 

CONFESSIONS  OF  CHRISTIAN  FAITH, 

UNANIMOUSLY   TAUGHT   IN   THE   CHURCH. 


I-  THE  APOSTOLICAL  CONFESSION  OR  SYMBOL, 

CONTAINING   THE   BASIS   OF   THE   CHRISTIAN   FAITH, 

I  BELIEVE  in  God  the  Father,  Almighty  Maker  of  heaven  and 
earth.  And  in  Jesus  Christ,  his  only  Son,  our  Lord,  who  was 
conceived  by  the  Holy  Ghost,  born  of  the  Virgin  Mary,  suffered  un- 
der Pontius  Pilate,  was  crucified,  died  and  was  buried.  He  descended 
into  hell ;  on  the  third  day  he  rose  again  from  the  dead ;  he  ascen- 
ded into  heaven,  and  sits  at  the  right  hand  of  God  the  Father  Al- 
mighty, from  thence  he  shall  come  to  judge  the  quick  and  the  dead. 
I  believe  in  the  Holy  Ghost,  in  a  holy  Christian  church,  in  the 
communion  of  saints,  the  forgiveness  of  sins,  the  resurrection  of 
the  body,  and  life  everlasting.    Amen. 

II.  THE  NICENE  CONFESSION  OR  SYMBOL  OF  FAITH. 

I  believe  in  one  God  only,  the  Father  Almighty,  Maker  of  heaven 
and  earth,  and  of  all  things  visible  and  invisible. 

And  in  one  Lord  Jesus  Christ,  the  only-begotten  Son  of  God,  be- 
gotten of  his  Father  before  all  worlds ;  God  of  God,  Light  of  Light, 
very  God  of  very  God,  begotten,  not  made,  consubstantial  with  the 
Father,  by  whom  all  things  were  made;  who  for  us  men,  and  for 
our  salvation,  came  down  from  heaven,  and  was  incarnate  by  the 
Holy  Ghost  of  the  Virgin  Mary,  and  was  made  man,  and  was  cru- 
cified also  for  us  under  Pontius  Pilate.  He  suffered  and  was  buried, 
and  the  third  day  he  rose  again,  according  to  the  Scriptures,  as- 
cended into  hcavcHj  and  sits  at  the  right  hand  of  the  Father ;  and  he 


14  THE   THREE   CHIEF    SYMBOLS. 

shall  come  again,  with  glory,  to  judge  both  the  living  and  the  dead; 
whose  kingdom  shall  have  no  end. 

And  I  believe  in  the  Holy  Ghost,  the  Lord  and  Giver  of  life,  who 
proceeds  from  the  Father  and  the  Son ;  who  with  the  Father  and 
the  Son,  is  worshipped  and  glorified,  who  spoke  by  the  prophets. 
And  I  believe  in  one  holy  Christian  Apostolic  church.  I  acknowl- 
edge one  baptism  for  the  remission  of  sins ;  and  I  look  for  the  resur- 
rection of  the  dead,  and  Hfe  in  the  world  to  come.     Amen. 


III.  THE  ATHANASIAN  CONFESSION, 

OR   SYMBOL    OF    FAITH,   DIRECTED    AGAINST    THE   ARIANS. 

Whosoever  will  be  saved,  before  all  things  it  is  necessary  that  he 
liold  the  true  Christian  faith. 

Which  faith  except  every  one  do  keep  whole  and  undefiledj, 
without  doubt  he  shall  perish  everlastingly. 

But  this  is  the  true  Christian  faith :  That  we  worship  one  God 
only,  in  Trinity,  and  Trinity  in  Unity. 

Neither  confounding  the  Persons,  nor  dividing  the  essence. 

For  there  is  one  Person  of  the  Father,  another  of  the  Son,  and 
another  of  the  Holy  Ghost. 

But  the  Godhead  of  the  Father,  of  the  Son,  and  of  the  Holy 
Ghost,  is  all  one :  the  Glory  equal,  the  Majesty  co-eternal. 

Such  as  the  Father  is,  such  is  the  Son,  and  such  is  the  Holy 
Ghost. 

The  Father  is  uncreated,  the  Son  uncreated,  the  Holy  Ghost  un- 
created. 

The  Father  is  incomprehensible,  the  Son  incomprehensible,  an^i 
the  Holy  Ghost  incomprehensible. 

The  Father  is  eternal,  the  Son  eternal,  the  Holy  Ghost  eternal. 

And  yet  there  are  not  three  eternals,  but  one  eternal. 

As  also  there  are  not  three  uncreated  Beings,  nor  three  incompre- 
hensible Beings :  but  one  uncreated,  and  one  incomprehensible. 

So  likewise  the  Father  is  Almighty,  the  Son  Almighty,  and  the 
Holy  Ghost  Almighty. 

And  yet  there  are  not  three  Almighties,  but  one  Almighty. 

So  the  Father  is  God,  the  Son  is  God,  and  the  Holy  Ghost  is  God. 

And  yet  there  are  not  three  Gods,  but  one  God. 

So  likewise  the  Father  is  Lord,  the  Son  Lord,  and  the  Holy  GhosI; 
Lordo 


THE   THREE   CHIEF   SYMBOIS*  15 

And  yet  not  three  Lords,  but  one  Lord. 

For  as  we,  according  to  Christian  truth,  must  acknowledge  every 
Person  by  itself  to  be  God  and  Lord ; 

So  we  are  forbidden  by  the  Christian  rehgion  to  say,  there  are 
Idhree  Gods,  or  three  Lords. 

The  Father  is  neither  made  of  any  one,  nor  created,  nor  begotten. 
The  Son  is  of  the  Father  alone ;  not  made,  nor  created,  but  he- 
gotten. 

The  Holy  Ghost  is  of  the  Father  and  of  the  Son ;  neither  made, 
nor  created,  nor  begotten,  but  proceeding. 

So  there  is  one  Father,  not  three  Fathers ;  one  Son,  not  three 
Sons ;  one  Holy  Ghost,  not  three  Holy  Ghosts. 

And  in  this  Trinity  none  is  afore,  or  after  the  other;  none  is 
greater,  or  less  than  another; 

But  the  whole  three  Persons  are  co-eternal  together,  and  co-equal. 
So  that  in  all  things,  as  aforesaicf,  the  Unity  in  Trinity,  and  the 
Trinity  in  Unity  is  to  be  worehipped. 

He  therefore  that  will  be  saved,  must  thus  think  of  the  Trinity. 
Furthermore,  it  is  necessary  to  everlasting  salvation,  to  believe 
rightly  also  in  the  incarnation  of  our  Lord  Jesus  Christ. 

For  the  right  faith  is,  that  we  believe  and  confess  thg.t  our  Lord 
Jesus  Christ,  the  Son  of  God,  is  God  and  Man. 

God,  of  the  essence  of  the  Father,  begotten  before  the  worlds ; 
and  Man,  of  the  substance  of  his  mother,  born  in  the  world. 

Perfect  God,  and  perfect  man  of  a  reasonable  soul  and  human 
flesh  subsisting. 

Equal  to  the  Father  as  touching  his  Godhead,  and  inferior  to 
the  Father  as  touching  his  humanity. 

Who,  although  he  be  God  and  man ;  yet  he  is  not  two,  but  one 
Christ. 

One,  not  by  conversion  of  the  Godhead  into  flesh,  but  by  taking 
of  the  humanity  into  God. 

One  altogether ;  not  by  confusion  of  substance  but  by  Unity  of 
Person. 

For  as  the  reasonable  soul  and  flesh  is  one  man,  so  God  and  man 
is  one  Christ ; 

Who  suffered  for  our  salvation,  descended  into  hell,  and  rose  again 
the  third  day  from  the  dead. 

He  ascended  into  heaven,  he  sits  at  the  right  hand  of  the  Father, 
God  Almighty :  whence  he  shall  come  to  judge  the  living  and  the 
dead. 


IG  THE   THREE   CHIEF   SYMBOLS. 

At  whose  coming  all  men  shall  rise  again  with  their  bodies  and 
shall  give  account  for  their  works. 

And  they  that  have  done  good  shall  go  into  life  everlasting,  and 
they  that  have  done  evil  into  everlasting  fire. 

This  is  the  true  Christian  faith;  which,  except  a  man  believe 
faithfully,  he  cannot  be  saved. 


THE  UNALTEBED  AUGSBURG  CONFESSION; 

OR 

CONFESSION  OF  THE  FAITH 

OF 
SEVERAL    PRINCES    AND    ESTATES,  DELIVERED    TO    HIS    IMPERIAL  MAJESTY  CHARLES  V. 

AT 

THE  DIET  OF  AUGSBURG, 

A.  D.  1530.    y 


ADDRESS  TO  THE  EMPEROR,  CHARLES  V. 

Most  invincible  Emperor,  imperial  Majesty,  and  gracious  Sir : — • 
WntN  your  Majesty  proclaimed  a  diet  of  the  Empire  at  Augsburg, 
to  consult  about  the  best  means  of  defence  against  the  Turk,  that  an- 
cient, inveterate,  and  most  bitter  enemy  of  the  Christian  name  and 
religion, — how  it  might  be  possible  to  resist  the  ambitious  purposes 
of  that  enemy,  by  strong  and  inexhaustible  munitions  of  war; — 
a!nd  then  to  consult  also  about  the  dissensions  in  reference  to  our  holy 
religion  and  Christian  faith, — how  the  opinions  and  sentiments  of 
contending  parties  on  the  subject  of  religion,  might  be  mutually  ex- 
pressed, explained,  and  considered  among  themselves  in  your  pre- 
sence, with  moderation,  mildness,  and  affection ;  that  the  errors 
which  have  been  discussed  or  avowed  by  each  party  in  their  wri- 
tings, being  abandoned  or  corrected,  those  opinions  might  be  settled 
and  reduced  to  one  plain  standard  of  truth  and  Christian  harmony ; 
that  one  pure  and  true  religion  being  cherished  and  preserved  among 
us,  we  may  be  able  to  live  in  harmony  and  concord  in  one  Christian 
church  also,  in  the  same  manner  as  w'e  subsist  and  serve  under  one 
Christ.  And  as  we,  the  undersigned  Elector  and  Princes,  with 
others  who  have  adhered  to  us,  and  other  electors,  princes,  and  es- 
tates besides,  were  summoned  to  the  appointed  diet,  that  we  might 
obediently  observe  your  Majesty's  order,  we  have  come  with  haste 
to  Augsburg,  and,  we  wish  it  said  without  boasting,  have  appeared 
here  amonof  th6  first- 


18  ADDRESS    TO    CHARLES    V. 

When  therefore  your  imperial  Majesty,  among  other  things,  caused 
it  to  be  proposed  to  the  electors,  princes,  and  other  estates  of  the 
empire,  at  the  very  commencement  of  the  diet  here  at  Augsburg, 
that  the  several  estates,  in  conformity  with  your  imperial  edict, 
should  prepare  and  submit  their  opinions  and  sentiments  in  the  Ger- 
man and  Latin  languages, — having  held  a  consultation  on  Wednes- 
day, we  returned  our  answer,  that  we  on  our  part  would  present  the 
articles  of  our  Confession  to  your  imperial  Majesty  on  the  succeed- 
ing Friday.  So  in  obedience  to  your  Majesty's  demand,  we  now  of- 
fer in  defence  of  our  religion,  the  Confession  of  our  adherents  and 
ourselves,  the  doctrine  of  which,  drawn  from  the  Holy  Scriptures  and 
the  pure  word  of  God,  we  have  hitherto  continued  to  deliver  in  our 
provinces,  dukedoms,  principalities,  and  cities,  and  have  discussed  in 
our  churches. 

For  if  the  other  electors,  princes,  and  estates  of  the  empire,  by 
similar  writings  in  Latin  and  German,  according  to  the  above-men- 
tioned proposition  of  your  Majesty,  shall  produce  their  opinions  on 
the  subject  of  religion,  we,  here  in  the  presence  of  your  imperial 
Majesty,  as  our  most  gracious  master,,  shall  present  ourselves  ready 
to  consult  on  friendly  terms  with  those  princes  and  our  adherents, 
about  the  possible  methods  and  means  by  which  we  may  come  to  an 
agreement,  so  far  as  it  can  be  honorably  done  ;  and  having  peaceably 
discussed  the  subjects  of  difference  between  ourselves  and  the  oppo-- 
sition  free  from  odious  strife,  the  dissension  may  be  suppressed, 
through  the  grace  of  God,  and  rendered  subservient  to  one  true,  har- 
monious religion ; — that,  as  we  all  subsist  and  serve  under  one 
Christ,  and  ought  to  acknowledge  one  Christ,  according  to  the  tenor 
of  your  Majesty's  edict,  all  opinions  likewise  may  be  conformed  to 
the  standard  of  divine  truth, — an  event  which  we  implore  from  God  - 
in  our  most  fervent  supplications. 

But  relative  to  the  other  electors,  princes,  and' estates,  as  the  op- 
posite party,  if  this  conference  on  the  subject  of  religion,  conducted ' 
after  the  manner  in  which  your  Majesty  wisely  required  it  to  be, — 
by  a  mutual  exhibition  and  deliberate  comparison  of  written  opinions 
among  ourselves, — shall  not  conduce  to  a  reconciliation,  nor  be  at-- 
tended  with  any  other  beneficiar  result,  v.-e  at  least  shall  leave  the- 
clearest  evidence,  that  we  have  withheld  no  effort  which  might 
contribute  to  the  restoration  of  Christian  harmony,  consistent  with 
tiie  will  of  God  and  the  dictates  of  conscience,  as  your  imperial 
Majesty,  other  electors,  and  estates  of  the  empire,  and  all,  whoever 
are  influenced  by  a  pure  love  and  zeal  for  religion  ;  wdioever  may 
-Lv-,'  c-  her.rd  this  di'^cussion  with  an  iin))ai-lial  s)iirit,  will  hold  it  lion- 


ADDRESS   TO   CHARLES    V.  19 

•arable  to  know,  and  graciously  to  acknowledge  this  Confession  of 
our  adherents  and  ourselves. 

Your  imperial  Majesty  graciously  intimated,  not  on  a  single  occa- 
sion but  frequently,  to  the  'electors,  princes,  and  other  estates  of 
the  empire,  and  caused  it  to  be  publicly  read  and  recited  from  a  copy 
of  your  Majesty's  instructions,  written  and  communicated  to  them 
at  the  diet  of  Speyer,  held  in  the  year  1526,  that  your  imperial 
Majesty,  for  certain  reasons  then  specified,  was  neither  willing  nor 
able  to  make  any  decision  or  determination  as  to  this  difficulty  in  re- 
ligion, but  that  your  Majesty  desired,  as  a  matter  of  duty,  to  use 
your  best  exertions  with  the  Roman  Pontiff  for  convening  a  general 
council.  The  same  likewise  was  more  fully  declared,  a  year  ago,  in 
the  last  public  diet  which  was  held  at  Speyer.  At  that  time  your 
imperial  Majesty,  through  lord  Ferdinand,  king  of  Bohemia  and 
Hungary,  our  friend  and  gracious  master,  and  also  through  your 
Majesty's  speaker  and  commissaries,  caused  this  to  be  declared 
among  other  things,  that  your  Majesty  had  considered  the  resolution 
of  the  deputy,  counsellors,  and  officers  of  the  imperial  government, 
and  of  those  delegated  by  other  estates,  who  had  assembled  at  Ra- 
tisbon,  and  that  your  Majesty  deemed  it  expedient  to  convene  a 
diet ;  and  because  the  subjects  then  under  negotiation  between  your 
Majesty  and  the  Roman  Pontiff,  were  near  an  amicable  adjustment, 
your  Majesty  did  not  doubt  but  that  the  Pope  might  be  induced  to 
convoke  a  general  diet.  So  earnestly  did  your  Majesty  strive  that 
the  chief  Pontiff  above-mentioned  might  agree  with  your  Majesty 
to  assemble  such  a  diet,  proclaimed  by  letters  issued  on  the  earliest 
occasion. 

In  the  event,  therefore,  that  the  dissensions  between  us  and  the 
opposition,  shall  not  be  settled  in  a  friendly  and  affectionate  manner, 
we  propose  in  all  obedience,  that  we  appear  before  your  imperial 
Majesty,  numerously  attended,  and  plead  our  cause  in  such  a  gene- 
ral, free,  and  Christian  council,  the  convocation  of  which  has  always 
been  solicited  with  one  consent,  and  voted  for  with  unanimous  voices, 
by  the  electors,  princes,  and  other  estates  of  the  empire,  in  all  the 
imperial  diets  which  have  been  held  during  your  Majesty's  reign. 
Long  ago  in  a  becoming  manner  and  in  legal  form,  have  we  chal- 
lenged them  to  a  general  conference  of  this  kind,  and  appealed  at 
the  same  trnie  to  your  imperial  Majesty  in  this  great  and  momentous 
-design.  In  this  appeal  to  your  Majesty  for  a  general  diet  we  con- 
tinue to  persist ;  nor  do  we  intend  nor  are  we  able  to  abandon  it,  in 
this  or  any  ^other  address,  unless  the  difficulty  between  us  and  the 
opposition,  according  to  your  Majesty's  last  proclamation,  shall  be 


20  AUGSBURG   CONFESSION 

settled,  allayed,  and  subdued  to  Christian  harmony.    And  here  tO^ 
do  we  solemnly  and  publicly  attest  the  truth  of  this  declaration. 


ARTICLES  OF  FAITH  AND  DOCTRINE. 

AKTICLE   I. OF    GOD. 

First. — With  unanimity  it  is  held  and  taught,  agreeably  to  the 
decree  of  the  council  of  Nice,  that  there  is  one  divine  essence  only, 
which  is  called,  and  truly  is,  God,  but  that  there  are  three  persons 
in  this  one  divine  essence,  equally  powerful,  equally  eternal,  God 
the  Fatlier,  God  the  Son,  God  the  Holy  Ghost,  who  are  one  divine 
essence,  eternal,  incorporeal,  indivisible,  infinite  in  power,  wisdom, 
and  goodness,  the  Creator  and  preserver  of  all  things  visible  and  in- 
visible, And  by  the  word  -person,  is  not  understood  a  part  or  quali- 
ty of  another,  but  that  w^hich  subsists  of  itself,  precisely  as  the  Fa- 
thers have  employed  this  terra  on  this  subject. 

All  heresies  are,  therefore,  condenmed,  which  are  in  opposition  to 
this  Article :  as  those  of  the  Manichseans  who  have  adopted  two  gods, 
the  one  good,  the  other  evil.  Likewise  those  of  the  Valentinians, 
Arians,  Eunomians,  Mahomedans,  and  the  like ;  also  those  of  the 
ancient  and  modern  Samosatenians,  who  adopt  but  one  person,  and  so- 
phistically  explain  these  two,  the  Word  and  the  Holy  Spirit,  and  as- 
sert, that  they  must  not  be  distinct  persons,  but  that  the  Word  signifies 
the  oral  word  or  voice,  and  that  the  Holy  Ghost  is  the  motion  crea» 
feed  in  the  creatures, 

AETICLE   II. — OF    ORIGINAL   SIN. 

We  teach,  that  since  the  fall  of  Adam  all  men  who  are  naturally 
engendered,  are  conceived  and  born  in  sin ;  that  is,  that  they  all  are 
from  their  mother's  womb,  full  of  evil  desires  and  propensities,  and 
can  have  no  true  fear  of  God,  no  true  faith  in  God,  by  nature ;  and 
that  this  innate  desease,  or  original  sin,  is  truly  sin,  and  condemns 
all  those  under  the  eternal  wTath  of  God,  who  are  not  born  again  by 
baptism  and  the  Holy  Spirit. 

Hence,  we  condemn  the  Pelagians  and  others,  who  deny  that  origi- 
nal corruption  is  sin,  by  which,  to  the  disparagement  of  the  merits 
and  sufferings  of  Christ,  they  assert,  that  the  nature  becomes  pious 
through  its  natural  powers^ 


ACGSBVRG   CONFESSION.  «|fe 

^  ARTICLE   III, — OF   THE  SON  OF   GOD. 

Likewise,  it  is  taught,  that  God  the  Son,  became  man,  was  bom 
of  the  blessed  Virgin  Mary  ;  and  that  the  two  natures,  human  and 
divine,  inseparably  united  in  one  person,  are  one  Christ,  who  is  true 
God  and  man,  was  really  born,  truly  suffered,  was  crucified,  died, 
and  was  buried,  that  he  might  be  a  sacrifice,  not  only  for  original 
sin,  but  also  for  all  other  sins,  reconciling  the  wrath  of  God.  Fur- 
ther, that  this  same  Christ  descended  into  hell,  and  truly  arose  from 
the  dead  on  the  third  day,  ascended  to  heaven,  and  sits  at  the  right 
hand  of  God,  that  he  may  perpetually  reign  over  all  creatures,  and 
govern  them ;  and  through  the  Holy  Spirit  sanctify,  purify,  strength- 
en, and  console  all  those  who  believe  in  him ;  and  may  give  unto 
them  life,  and  various  gifts  and  blessings,  and  protect  and  defend 
them  against  the  devil  and  the  power  of  sin. 

Also,  that  finally  this  same  Christ  will  return  visibly,  to  judge  the 
living  and  the  dead,  &c.,  according  to  the  Apostolic  Creed. 

ARTICLE    IV. — OF    JUSTIFICATION. 

It  is  taught  further,  that  we  cannot  obtain  righteousness  and  the 
forgiveness  of  sin  before  God  by  our  own  merits,  works,  and  atone- 
ment ;  but  that  we  obtain  the  remission  of  sins,  and  are  justified  be- 
fore God,  by  grace,  for  Christ's  sake,  through  faith ;  if  we  believe 
that  Christ  suffered  for  us,  and  that  sins  are  remitted  unto  us  for 
Christ's  sake,  and  righteousness  and  eternal  Ufe  are  bestowed  on  us. 
For,  God  accounts  and  imputes  this  faith  to  us  as  righteousness  be- 
fore himself,  as  Paul  says,     (Rom.  chap.  iii.  and  iv.) 

ARTICLE    V. OF    THE    MINISTRY. 

For  the  purpose  of  obtaining  this  faith,  God  has  instituted  the 
ministry,  and  given  the  Gospel  and  the  sacraments,  by  which,  as 
through  means,  he  gives  the  Holy  Spirit,  who  in  his  own  time  and 
place,  works  faith  in  those  that  hear  the  Gospel,  which  teaches,  that 
through  the  merits  of  Christ,  and  not  through  our  own  merits,  we 
have  a  merciful  God,  if  we  believe  these  things. 

By  this  are  condemned  the  Anabaptists  and  others,  who  teach, 
that  we  receive  the  Holy  Spirit  through  our  own  preparation, 
thoughts,  and  works,  without  the  external  word  of  the  Gospel. 

ARTICLE   VI. — OF    NEW    OBEDIENCE. 

It  is  also  taught,  that  such  faith  must  bring  forth  good  fruits  and 


22  AUGSBURG  CONFESSION« 

■good  works,  and  that  we  must  do  all  manner  of  ^ood  works,  as  GocI 
has  commanded,  for  God's  sake ;  yet  must  not  put  any  confidence  in 
tiiose  works,  as  if  they  merit  favor  in  the  sight  of  God ;  for  we 
receive  forgiveness  of  sins  and  justification  through  faith  in  Christ, 
as  Christ  himself  says,  Luke,  17,  10.  "  When  ye  shall  have  done 
all  those  things,  say,  we  are  vmprofitable  servants."  Thus  do  also 
the  Fathers  teach.  For  Ambrose  says.  "  Thus  it  has  been  or- 
dained by  God,  that  whosoever  believes  in  Christ  shall  be  saved,  and 
not  through  works,  but  without  merit  through  faith  alone,  has  he  for- 
giveness of  sins." 

ARTICLE    VII. OF    THE    CHURCH. 

I 

It  is  taught  likewise,  that  there  ever  shall  be  and  continue  one 
holy  Christian  church,  which  is  the  congregation  of  all  behevers, 
among  whom  the  Gospel  is  preached  in  purity,  and  the  holy  sacra- 
ments are  administered  according  to  the  Gospel.  For  this  is  suffi- 
cient for  the  true  unity  of  the  Christian  church,  that  the  Gospel  is 
preached  therein,  according  to  its  pure  intent  and  meaning,  and  that 
the  sacraments  are  administered  in  conformity  with  the  Word  of 
God.  And  for  the  true  imity  of  the  Christian  church  it  is  not  ne- 
cessary, that  uniform  ceremonies  instituted  by  men,  should  be  every 
where  observed.  As  Paul  says,  Eph.  4,  4,  5.  "  There  is  one 
body,  and  one  spirit,  even  as  ye  are  called  in  one  hope  of  your  call- 
ing ;  one  Lord,  one  faith,  one  baptism." 

ARTICLE   VIII. WHAT   THE   CHURCH   IS. 

Further :  although  the  Christian  church  is  properly  nothing  else 
than  the  congregation  of  all  lielipvpns  and  saints,  yet,  as  in  this  life 
there  are  many  hypocrites  and  false  Christians, — open  sinners  remain- 
ing even  among  the  pious,  the  sacraments  however,  are  effectual, 
even  if  the  preachers,  by  whom  they  are  admmistered,  be  not  pious. 
As  Christ  himself  says.  Matt .  23,  2.  "  The  Scribes  and  Pharisees 
eit  in  Moses'  seat,"  &c. 

On  this  account  are  condemned  the  Donatists,  and  all  such  as 
teach  contrary  to  this  principle. 

ARTICLE   IX. — OF    BAPTISM. 

Respecting  baptism  it  is  taught,  that  it  is  necessary ;  that  grace  is 
offered  through  it ;  and  that  children  also  ought  to  be  baptized,  who 
through  such  baptism  are  presented  to  God,  and  become  pleasing  to 
him. 


AUGSBURG    CONFESSION. 


Sil 


Therefore  the  Anabaptists  are  condemned,  who  teach  that  infant 
baptism  is  not  proper. 

ARTICLE    X. OF    THE    LORd's    SUPPER. 

Concerning  the  holy  Supper  of  the  Lord  it  is  thus  taught,  that  the 
true  body  and  blood  of  Christ  are  truly  present  under  the  form  of 
bread  and  wine  in  the  Lord's  Supper,  and  there  administered  and  re- 
ceived.    The  opposite  doctrine  therefore  is  rejected. 

ARTICLE    XI. OF    CONFESSION. 

In  reference  to  confession  it  is  thus  taught,  that  private  absolution 
ought  to  be  retained  in  the  church,  and  should  not  be  discontinued ; 
it  is,  how^ever,  not  necessary  to  enumerate  all  transgressions  and  sins 
in  confession,  as  this,  indeed,  is  not  possible.  Psalm  19, 12.  ^'  Who 
can  understand  his  errors?" 

ARTICLE    XII. OF    REPENTANCE. 

Concerning  repentance  it  is  taught,  that  those  who  have  sinned 
after  baptism,  may  at  all  times  oblain  the  forgiveness  of  sins,  if  they 
repent ;  and  that  the  church  should  not  refuse  to  grant  absolution 
unto  them.  And  genuine  and  true  repentance  properly  consists  in 
feeling  contrition  and  regret,  or  dread  on  account  of  sin ;  and  be- 
sides, in  having  faith  in  the  Gospel  and  absolution  that  the  sins 
are  forgiven,  and  that  through  Christ  grace  is  obtained, — a  faith 
which  again  consoles  and  pacifies  the  heart. 

Afterwards  improvement  of  conduct  also  should  follow,  and  absti- 
nence from  sin  ;  for  these  should  be  the  fruits  of  repentance,  as  John 
says,  Matt.  3,  8,  "  Bring  forth  fruits  meet  for  repentance." 

Here  are  condemned  such  as  teach,  that  those  who  have  once  been 
justified,  cannot  fall  again. 

On  the  other  hand',  the  Novatians  also  are  here  condemned,  who 
refused  absolution  to  those  who  had  sinned  after  baptism. 

In  like  manner  are  condemned  those  who  teach,  that  forgiveness 
of  sin  is  obttiined,  not  through  faith,  but  through  our  own  meritori- 
ous deeds. 

ARTICLE    XIII. OF    THE    USE    OF    THE    SACRAMENTS. 

Concerning  the  use  of  the  sacraments,  it  is  taught,  that  the  sacra- 
ments have  been  instituted  not  only  in  order  that  they  may  be  marks 
by  which  Christians  may  be  known  externally,  but  that  they  may 
be    sioti^   ,-!i,id  evidences    of  the    divine   Will   towards    us,  for  the 


24  AUGSBURG    CONFESSION. 

purpose  of  exciting  and  strengthening  our  faith ;  therefore  they  also 
require  faith,  and  then  are  they  properly  used,  when  they  are  re- 
ceived in  faith,  and  when  faith  is  strengthened  by  them. 

ARTICLE    XIV. — OF    CHURCH    GOVERNMENT. 

Concerning  church  government  it  is  taught,  that  no  one  should 
teach  or  preach  publicly  in  the  church,  or  administer  the  sacraments 
without  a  regular  call. 

ARTICLE    XV. OP    CHURCH    RITES    AND    ORDINANCES. 

Concerning  ecclesiastical  rites  instituted  by  men,  it  is  taught,  that 
those  should  be  observed  which  may  be  attended  to  without  sin,  and 
which  contribute  to  the  promotion  of  peace  and  good  order  in  the 
fchurch :  as,  certain  holy-days,  festivals,  and  the  like.  Respecting 
these  things,  however,  instruction  is  given,  lest  our  consciences  be 
encumbered  with  the  idea  that  such  observances  are  essential  to  sal- 
vation. It  is  taught,  moreover,  that  all  ordinances  and  traditions 
instituted  by  men,  for  the  purpose  of  reconciling  God  and  meriting 
grace,  are  contrary  to  the  Gospel  and  the  doctrine  of  faith  in  Christ ; 
wherefore,  monastic  vows,  and  traditions  concerning  the  difference 
of  meats,  days,  &c.,  intended  for  the  purpose  of  meriting  grace,  and 
making  satisfaction  for  sins,  are  impotent  and  contrary  to  the  Gospel. 

ARTICLE    XVI. OF    POLITICAL    AND    CIVIL    GOVERNMENT. 

Concerning  polity  and  civil  government,  it  is  taught,  that  all  au- 
thority in  the  world  and  established  governments  and  laws,  are  good 
arrangements  created  and  instituted  of  God  ;  and  that  Christians' 
may  hold  either  legislative,  judicial,  or  executive  ojffices,  without 
sin ;  and  may  decide  cases,  pronounce  judgments,  and  punish  trans- 
gressors, agreeably  to  imperial  or  other  customary  laws ;  may  wage 
just  wars,  and  serve  in  them ;  make  lawful  contracts ;  take  oaths, 
when  required ;  may  hold  property ;  marry  and  be  married,  &c. 

Here  are  condemned  the  Anabaptists,  who  teach,  that  none  of 
these  things  just  mentioned,  are  congruous  with  Christianity. 

Those  likewise  are  condemned,  who  teach,  that  Christian  perfec- 
tion consists  in  deserting  house  and  property,  wife  and  children, 
personally,  and  abstaining  from  them ;  whereas  in  these  alone 
consist  true  perfection,  true  fear  in  God,  and  true  faith  in  God. 
For  the  Gospel  does  not  teach  an  external,  temporal,  but  an  inter- 
nal ^  everlasting  manner  and  righteousness  of  heart,  nor  does  it  in- 
validate civil  government,   polity  and  matrimony,  but  it  requires 


Augsburg  confession. 


25 


the  observance  of  all  of  these,  as  true  ordinances  of  God.  And 
in  such  stations  each  one  according  to  his  vocation  should  man- 
ifest Christian  love,  and  genuine  good  works.  Christians  are,  for 
that  reason,  under  obligation  to  submit  to  government  and  to 
obey  its  commands  in  all  things  that  may  be  performed  without 
sin  ;  but  if  govermnent  should  conamand  something  that  cannot  be 
obeyed  without  sin,  "  We  ought  to  obey  God  rather  than  men," 
Acts  4, 19,  and  5,  29. 

ARTICLE   XVII. OF    CHRISt's   RETURN   TO   JUDGMENT. 

It  is  also  taught,  that  on  the  last  day  our  Lord  Jesus  Christ  will 
come  to  raise  and  to  judge  all  the  dead,  to  give  unto  the  elect  and 
faithful  eternal  life  and  endless  joys,  but  to  condemn  impious  men 
and  devils  to  hell  and  everlasting  punishment. 

The  Anabaptists  are  therefore  condemned,  who  teach  that  devils 
and  condeimied  men  shall  not  suffer  everlasting  pain  and  torment. 

Here  are  condemned  in  like  manner  certain  Jewish  doctrines, 
which  are  circulated  even  now,  that  prior  to  the  resurrection  of  the 
dead,  the  holy  and  pious  alone  ^vill  occupy  a  temporal  kingdom, 
and  that  all  the  wicked  wül  be  exterminated. 

ARTICLE   XVIII. — OF    FREE    WILL. 

Concerning  free  will  it  is  taught,  that  to  some  extent  man  has 
freedom  of  will  to  live  apparently  honest,  and  to  choose  between 
things  which  reason  comprehends;  but  without  grace,  assistance, 
and  the  operation  of  the  Holy  Spirit,  he  is  unable  to  become  pleas- 
ing to  God,  or  to  fear  God  in  heart,  or  to  believe  in  him,  or  to  cast 
out  of  his  heart  the  innate  evil  propensity  ;  but  these  things  are  ef- 
fected through  the  Holy  Spirit,  which  is  given  through  the  word  of 
God ;  for  Paul  says,  1  Cor.  2,  14.  "  The  natural  man  receiveth 
not  the  things  of  the  Spirit  of  God." 

And  in  order  that  it  may  be  known,  that  nothing  novel  is  taught 
in  this  Article,  the  expressive  words  of  Augustine,  concerning  free 
will,  are  introduced  here,  as  now  transcribed  from  the  third  book 
Hypognosticon : — "  We  acknowledge,  that  in  all  men  there  is  a  free 
will;  for  they  all,  indeed,  have  natural  innate  understanding  and 
reason  ;  not  that  they  are  able  to  act  in  something  pertaining  to  God,- 
as  to  love  and  fear  God  from  the  heart,  but  only  in  external  works 
of  this  life  have  they  freedom  to  choose  good  or  evil.  By  good  I 
mean,  that  which  nature  is  able  to  perform,  as  to  labor  in  the  field, 
or  not,  to  eat,  to  drink,  to  visit  a  friend,  or  not,  to  clothe  or  unclothe, 

4 


26  AUGSBURG    CONFESSION, 

to  biiikl,  to  take  a  wife,  to  carry  on  a  trade,  and  to  do  any  similar 
act  that  is  useful  and  good*  all  of  which,  however,  neither  take 
place  nor  subsist  without  God,  but  all  take  place  of  him  and 
through  him.  On  the  contrary,  from  his  Qwn  choice  man  may  also 
take  evil  in  hand,  as  to  bow  down  before  an  idol,  to  commit  mur* 
der,"  &c. 

ARTICLE   XIX. — OF    THE   CAUSE   OF    SIN. 

Concerning  the  cause  of  sin  it  is  taught  among  us,  that,  although 
God,  the  Almighty,  has  created  and  preserves  all  nature,  yet  the  per- 
verted will,  however,  works  sin  in  all  evildoers  and  despisers  of 
God,  even  as  the  will  of  the  devil  and  of  all  wicked  men,  which,  as 
soon  as  God  withdraws  his  aid,  turns  itself  from  God  unto  evil,  as 
Christ  says,  John  8,  44.  "  When  he  speaketli  a  lie,  he  speaketh  of 
his  own." 

ARTICLE   XX. — OF    FAITH   AND   GOOD    WORKS. 

Our  party  are  falsely  accused  of  having  prohibited  good  works; 
but  their  writings  on  the  ten  commandments  and  other  subjects, 
show  that  they  have  given  good  and  useful  instructions  and  admo- 
nitions upon  true  Christian  duties  and  works,  concerning  which 
prior  to  this  time  little  had  been  taught,  but  almost  in  every  sermon 
was  urged  continually  the  necessity  of  puerile  and  needless  works, 
as  rosaries,  worship  of  saints,  monastic  vows,  pilgrimages,  stated 
fasts,  holy-days,  brotherhoods,  &c.  Works  so  needless,  even  our  ad- 
versary do  not  extol  so  highly  now  any  more  as  formerly,  besides 
they  have  also  learned  to  treat  of  faith  now,  concerning  which  in 
former  times  they  had  preached  nothing  at  all ;  they  teach  now  how- 
ever, that  we  are  not  justified  before  God  by  works  alone,  but  add 
faith  in  Christ,  saying  faith  and  works  justify  us  before  God, — a  doc- 
trine which  may  afford  more  consolation  than  a  doctrine  teaching, 
confidence  in  works  alone. 

Now  since  the  doctrine  concerning  faith,  which  is  the  principal  arti- 
cle in  the  Christian  creed,  has  not  been  inculcated  for  so  long 
a  time,  as  all  nmst  confess,  but  the  doctrine  concerning  works  alone- 
having  been  preached  everywhere,  the  following  instructions  are  of- 
fered by  our  divines  on  this  subject : — 

First,  that  cur  works  cannot  reconcile  us  to  God,  and  merit  favor,, 
but  these  things  are  effected  through  faith  alone,  if  it  is  believed,, 
that  our  sins  are  forgiven  us  for  Christ's  sake,  who  alone  is  the  Me-' 
diator  reconciling  the  Father.     lie,  therefore,  that  expects  to  cffeefc 


AUGSBURG    CONFESSION.  ^ 

fhese  things  by  works,  and  to  merit  grace,  contemns  Christ,  and 
seeks  a  way  of  his  own  to  God,  contrary  to  the  Gospel. 

This  doctrine  concerning  faith,  is  clearly  and  explicitly  inculcated 
by  Paul  in  many  places,  especially  in  Ephes.  2,  8,  9.  "  By  grace 
ye  are  saved,  through  faith ;  and  that  not  of  yourselves :  it  is  the 
gift  of  God ;  not  of  works,  lest  any  man  should  boast,"  &c.  And 
that  no  new  signification  is  introduced  here,  may  be  shown  from  Au- 
gustine, who  has  treated  this  subject  profoundly,  and  in  like  manner 
teaches,  that  we  obtain  grace  and  are  justified  before  God  through 
faith  in  Christ,  and  not  by  works ;  as  his  whole  book  "  Be  Spiritu 
et  Liter  a"  clearly  shows.  Although  this  doctrine  is  despised  very 
much  among  the  inexperienced,  yet  it  will  be  found,  that  it  is  very 
consoling  and  salutary  to  timid  and  alarmed  consciences ;  for  our 
consciences  cannot  attain  tranquihty  and  peace  by  works,  but  through 
faith  alone,  when  they  feel  in  themselves  an  assurance  that  for 
Christ's  sake  they  have  a  merciful  God,  as  Paul  says,  Rom.  5,  1. 
•'  Being  justified  by  faith,  we  have  peace  with  God."  Heretofore 
this  consolation  was  not  administered  in  sermons,  but  our  poor  con- 
sciences were  driven  upon  works  of  their  own,  and  various  works  were 
taken  in  hand  ;  for  conscience  drove  some  into  monasteries,  with  the 
hope  of  acquiring  grace  there  by  a  monastic  life,  others  devised  works 
of  another  kind  for  the  purpose  of  meriting  grace,  and  of  making  sat- 
isfaction for  sins.  Many  of  these  have  experienced,  that  peace  could 
not  be  attained  by  these  things.  It  was,  for  this  reason,  necessary 
to  preach  and  enforce  with  diligence  this  doctrine  concerning  faith  in 
Christ,  that  it  might  be  known  that  through  faith  alone,  without 
merit,  the  grace  of  God  is  secured. 

It  is  also  inculcated,  that  such  faith  is  not  here  spoken  of,  as  even 
devils  and  the  ungodly  possess,  who  likewise  believe  the  history, 
that  Christ  has  suflfered  and  arisen  from  the  dead ;  but  true  faith  is 
spoken  of, — that  which  believes  that  we  obtain  grace  and  the  for-' 
giveness  of  sins  through  Christ.  And  he,  then,  who  knows  that  he 
has  a  merciful  God  through  Christ,  thus  knows  God,  calls  upon  him, 
and  is  not  without  God,  as  the  Gentiles.  For  the  devil  and  the  un- 
godly do  not  beheve  this  article  concerning  the  remission  of  sins ;  for 
that  reason  they  are  enemies  to  God,  are  unable  to  call  upon  him,  or 
to  hope  for  any  thing  good  from  him ;  and  thus,  as  just  now  sho\TO, 
the  Scripture  speaks  of  faith,  and  does  not  style  faith  such  a  knowl- 
edge as  devils  and  wicked  men  possess ;  for  thus  it  is  taught  con- 
cerning faith  in  Hebrews  11,  1.  It  is  not  faith  to  have  merely  a 
knowledge  of  the  histories,  but  to  have  confidence  in  God,  to  receive 
Ms  promises.    And  Augustine  also  reminds  us,  that  we  should  un- 


28 


AUGSBURG    CONFESSION. 


dei'stand  the  word  faith  in  Scripture,  to  be  a  confidence  in  God,  that 
he  is  merciful  to  us,  and  not  a  mere  knowledge  of  such  history, — a 
knowledge  which  devils  also  possess. 

It  is  taught  further,  that  good  works  should  and  must  be  per- 
formed ;  not  that  we  should  place  confidence  in  them,  in  order  to 
merit  grace,  but  to  the  glory  of  God  and  in  accordance  with  his  will. 
Faith  alone  ever  secures  grace  and  forgiveness  of  sins.  And  because 
the  Holy  Spirit  is  given  through  faith,  the  heart  becomes  qualified  to 
perform  good  works.  For  before  this,  while  it  is  without  the  Holy 
Spirit,  it  is  too  weak ;  besides  it  is  in  the  power  of  Satan,  who  urges 
frail  human  nature  to  many  sins.  As  we  see  among  the  philosophers, 
who  undertaking  to  live  honorably  and  unblameably,  did  not  effect 
it  however,  but  fell  into  many  great  and  open  sins ;  so  it  happens, 
with  man,  if  he  is  without  true  faith  and  without  the  Holy  Spirit, 
and  governs  himself  alone  by  his  own  human  powers.  Wherefore,  the 
doctrine  concerning  foith  is  not  deserving  of  censure  for  the  prohibition 
of  good  works,  but  should  much  rather  be  applauded  for  teaching 
the  performance  of  good  works,  and  for  offering  assistance  by  which 
good  works  may  be  performed.  For  without  faith  and  out  of  Christ, 
human  nature  and  ability  are  much  too  weak  to  do  good  works,  to 
call  upon  God,  to  have  patience  in  sufferings,  to  love  our  neighbor, 
to  execute  with  assiduity  commanded  offices,  to  be  obedient,  to  avoid 
evil  lusts.  Such  exalted  and  righteous  works  cannot  be  performed 
without  the  assistance  of  Christ,  as  he  himself  says,  John  15,  5. 
"  Without  me,  ye  can  do  nothing." 

ARTICLE   XXI. OF    THE   WORSHIP    OF    SAINTS. 

Concerning  the  worship  of  saints,  it  is  taught  by  our  party 
that  we  should  remember  the  saints,  so  that  we  may  strengthen  our 
•  faith,  when  we  see  how  favors  were  conferred  on  them,  and  how  as- 
sistance was  afforded  them  through  faith.  Besides,  that  exajuples 
may  be  had  from  their  good  works  for  each  one  according  to  his  vo- 
cation ;  even  as  your  imperial  Majesty  in  waging  war  against  the 
Turks,  may  follow^  successfully  and  devoutly  the  example  of  David ; 
for  both  are  royal  offices,  whose  shelter  and  protection  subjects 
require.  But  by  Scripture  it  cannot  be  shown,  that  we  should 
invoke  the  saints,  or  seek  help  from  them.  For  there  is  but  one  Re^ 
conciler  and  Mediator  appointed  between  God  and  man,  Jesus 
Christ,  1  Tim,  2,  5,  who  is  the  only  Savior,  High  Priest,  Propitia- 
tor, and  Intercessor  before  God,  Rom.  3,  25  and  S,  34.  And  he 
alone  has  promised  that  he  will  hear  our  prayers.  And  this  is  the 
highest  worship  according  to  the  Scripture,  that  from  the  heart  we 


AUGSBURG   CONFESSION.  2^ 

seek  2«cl  call  on  this  Jesus  Christ,  in  every  necessity  and  affliction, 
1  John  2,  1.  "  If  any  man  sin,  we  have  an  advocate  with  the  Fa- 
ther, Jesus  Christ  the  righteous." 

This  is  about  the  substance  of  the  doctrine  which  is  preached  and 
taught  in  our  churches,  for  the  rightful  Christian  instruction  and 
comfort  of  conscience,  and  for  the  improvement  of  believers. 
For,  as  we  did  not  feel  willing  to  place  in  the  highest  and  greatest 
danger  before  God  our  own  souls  and  consciences,  by  the  abuse  of 
the  Divine  name  and  word,  or  to  entail  and  transmit  upon  our  chil- 
dren and  descendants  any  other  doctrine  than  that  commensurate 
with  the  pure  divine  word  and  Christian  truth ;  and  as  these  doc^ 
trmes  are  clearly  grounded  in  the  Holy  Scripture,  and  besides,  are 
also  neither  contrary  nor  in  opposition  to  the  universal  Christian,  or 
to  the  Roman  church,  so  far  as  may  be  observed  from  the  writings 
of  the  Fathers,  we  think  that  our  adversaries  cannot  disagree 
with  us  in  the  foregoing  articles.  Those  therefore  act  altogether  un- 
friendly, hastily,  and  contrary  to  all  Christian  unity  and  love,  w^ho 
resolve  in  themselves,  without  any  invariable  grounds  of  di^^ne  com- 
mand or  writing,  to  exclude,  reject,  and  avoid  all  of  our  party 
as  heretics,  because  their  errors  and  contentions  are  principally 
about  certain  traditions  and  misuses.  If,  then,  there  is  no  real  error 
or  deficiency  in  the  principal  articles,  and  if  this  our  Confession  is 
divine  and  Christian,  with  reason  the  bishops  should  demean  themselves 
more  mildly,  even  if  there  might  be  a  deficiency  among  us  on  account 
of  traditions ;  and  yet  we  hope  to  assign  indisputable  grounds  and 
reasons,  why  some  traditions  and  abuses  have  been  corrected  among 
us. 

ARTICLES, 

CONCERNING   WHICH     THERE   IS    DISSENSION,     AND    IN   WHICH    ARE 
RELATED    THE   ABUSES    WHICH    HAVE    BEEN    CORRECTED. 

Since,  then,  with  respect  to  these  Articles  of  faith,  there  is  nothing 
taught  in  our  churches  contrary  to  the  Holy  Scripture,  or  the  univer- 
sal church,  but  merely  some  abuses  have  been  corrected,  some  of 
which  in  the  course  of  time,  have  crept  in  of  themselves,  others  have 
been  established  by  force,  necessity  requires  of  us  to  relate  these, 
and  to  allege  reasons  why  alteration  was  permitted  in  them,  in  or- 
der that  your  imperial  Majesty  might  know,  that  in  this  matter  we 
have  not  acted  in  a  manner  unchristian  or  malicious,  but  that  we 
were  urged  to  permit  such  alteration  by  the  command  of  God,  which 
should  justly  be  esteemed  higher  than  all  customs. 


50  AUGSBURG   CONPESSIOTrf- 

ARTICLE   XXII. OF    BOTH   F.LF.MF.NTS   IN    THK   SACHAMKNT^ 

Among  us  both  elements  in  the  sacrament,  are  administered  to  tht 
laity,  because  this  is  a  clear  command  and  precept  of  Christ,  Matt. 
26,  27.  "  Drink  y^  all  of  it."  Here  Christ  commands  with  clear 
words  concerning  the  cup,  that  they  all  should  drink  out  of  it. 

And  in  order  that  no  one  shall  be  able  to  cavil  at  these  wordSj 
and  explam  them,  as  if  they  pertained  to  the  priests  alone,  Paul  in- 
forms us,  1  Cor.  11,  25,  that  the  whole  congregation  of  the  Corin- 
thian church,  used  both  elements.  And  this  custom  continued  in  the 
church  for  a  long  time,  as  can  be  shown  by  history  and  the  writings 
of  the  Fathers.  Cyprian  mentions  in  many  places,  that  in  his  time 
the  cup  was  administered  to  the  laity.  Thus  says  St.  Jerome,  the 
priests  who  athmnister  the  sacrament,  distribute  the  blood  of  Christ 
to  the  people.  And  pope  Gelasius  himself  commands,  that  the  sa- 
crament should  not  be  divided.  Distinct.  2,  de  Consecrat.  cap.  Compe^ 
rimus.  Neither  can  any  canon  be  found,  which  commands  that  one 
element  alone  should  be  received.  Nor  can  it  be  ascertained  by  any 
one,  when  or  by  w^hom  the  custom  of  receiving  one  element  was  intro- 
duced, although  cardinal  Cusanus  mentions  the  time  when  this  meth-, 
od  was  approved.  Now  it  is  evident  that  such  custom,  introduced 
contrary  to  the  command  of  God,  and  in  opposition  to  the  ancient 
canons,  is  w^'ong.  Wherefore,  it  was  unproper  to  oppress  the  con- 
sciences of  those  who  wished  to  use  the  holy  sacrament  according  to 
the  institution  of  Christ,  by  compelhng  them  to  act  contrary  to  the 
order  of  Christ  our  Lord. 

And  since  the  dividing  of  the  sacrament  is  contrary  to  the  institu- 
tion of  Christ,  the  usual  processions*  with  the  sacrament  are  discon- 
tinued among  us. 

ARTICLE  XXIII. OF    THE   MARRIAGE   OF    PRIESTS. 

There  have  been  very  great  complaints  in  the  world,  among  indi- 
viduals both  of  high  and  low  rank,  concerning  the  excessive  lascivi- 
ousness,  the  dissolute  conduct,  and  life  of  the  priests,  who  were  una- 
ble to  observe  continence,  and  who  had  also  arrived  at  the  highest 
excess  wdth  such  abominable  vices.  For  the  purpose  of  avoiding 
such  gross  and  detestable  offences,  adultery,  and  other  acts  of  sensu- 
ality, several  priests  among  us  have  entered  the  matrimonial  state.. 
These  allege  that,  in  takii  g  this  step,  they  have  been  urged  and  ac- 

*These  processions  have  refuveuce  to  the  processions  with  the  laost,  on  the  fes- 
iival  of  the  Holy  Body-.— Tß.'iKS. 


AUGSBURG   CONFESSION.  31 

tuated  by  the  dictates  of  conscience,  as  the  Scripture  clearly  enjoins^ 
that  marriage  was  instituted  of  the  Lord  God  to  prevent  fornication, 
as  Paul  says,  1  Cor.  7,  2.  "  To  avoid  fornication,  "let  every  man 
have  his  own  wife."  Again,  "  It  is  better  to  marry  than  to  burn," 
Cor.  7,  9,  and  according  to  the  declaration  of  Christ,  that  not  "  all 
men  can  receive  this  word,"  Matt.  19, 11.  In  this  passage  Christ 
himself,  who  well  knew  what  was  in  man,  declares  that  few  persons 
have  the  gift  to  Hve  continent ;  "  for  God  created  them  male  and  fe- 
male," Gen.  1,  27.  Now  experience  has  abundantly  shown,  wheth- 
er it  is  within  human  power  or  ability,  without  a  special  gift  or  grace 
of  God,  to  alter  or  modify  the  creatures  of  God  the  high  Majesty, 
by  human  purposes  or  vows.  For  it  is  clear,  what  good,  what 
decent,  chaste  lives,  what  Christian,  honest,  or  blameless  conduct,  have 
followed  from  this  in  many  individuals, — what  abominable,  hideous 
disquietudes  and  torment  of  their  consciences,  many  have  experienced 
in  the  close  of  their  lives ;  and  many  of  them  have  confessed  it  them- 
selves. Since,  then,  the  word  and  law  of  God  cannot  be  altered  by 
any  human  vows  or  fnartments,  from  these  and  other  reasons  and 
authorities,  the  priests  and  other  ecclesiastics  have  entered  into  the 
conjugal  state. 

So  it  may  be  shown  likewise  from  history  and  the  writings  of  the 
Fathers,  that  formerly  in  the  Christian  churches,  it  was  customary 
for  priests  and  deacons  to  have  wives  ;•  wherefore  Paul  says,  1  Tim, 
3,  2.  "  A  bishop  then  must  be  blameless,  the  husband  of  one  wife." 
It  is  but  four  hundred  years  since  the  priests  in  Germany  were  driv- 
en by  force  from  a  state  of  matrhnony  to  vows  of  continence,  and 
they  opposed  that  measure  so  generally,  so  very  earnestly  and  rigor- 
ously, that  the  archbishop  at  Mayence,  who  published  this  new  pa- 
pal edict,  was  well  nigh  being  murdered  m  a  throng  in  an  insurrec- 
tion of  the  whole  priesthood.  And  directly  in  the  beginning,  in  a 
manner  so  precipitately  and  arbitrarily  was  that  decree  taken  in 
hand,  that  the  pope  at  that  tune  did  not  only  forbid  unto  the  priests 
future  marriage,  but  also  dissolved  the  marriage  of  those  who  had 
already  been  in  that  state  for  a  long  time, — an  action  which  was  not 
only  contrary  to  all  divine,  natural,  and  civil  rights,  but  in  opposi- 
tion also  to  the  canons  which  the  popes  themselves  made,  and  to  the 
most  celebrated  councils. 

In  like  manner  among  individuals  of  high  standing,  piety,  and  in- 
telligence, have  similar  opinions  and  sentiments  been  heard  frequent- 
ly,— that  this  compulsory  celibacy  and  prohibition  of  matrimony, 
(which  God  himself  instituted  and  left  optional,)  has  never  been  pro- 
ductive of  any  good,  but  has  been  the  source  of  many  great  and  per- 


32  Augsburg  confession. 

nicious  vices,  and  of  many  provocations.  And  even  one  of  the  pope^^ 
Pius  II.,  himself,  as  his  history  shows,  often  mentioned  these  words, 
and  permitted  them  to  be  written :  "  There  may  be  some  reasons, 
indeed,  why  marriage  should  be  forbidden  the  ecclesiastics ;  but  there 
are  much  higher,  greater,  and  weightier,  reasons  why  marriage 
should  be  left  optional  with  them."  And  doubtless,  pope  Pius, 
as  an  intelligent  and  wise  man,  spoke  these  words  from  mature  con- 
sideration. 

Wherefore  we  would  in  submission  to  your  unperial  Majesty,  com- 
fort ourselves  with  the  hope,  that  your  Majesty,  as  a  Christian  and 
highly  esteemed  Emperor,  will  reflect  that  now  in  these  latter  days, 
of  which  the  Scripture  makes  mention,  the  world  becomes  still  more 
degenerate,  and  mankind  weaker  and  more  defective. 

For  these  reasons  it  is  highly  necessary  indeed,  useful,  and  Chris- 
tian, to  be  mindful  lest  by  the  prohibition  of  marriage,  lasciviousness 
and  vices  more  wicked  and  shameful  be  promoted  in  the  German 
states.  For  no  one  is  able  to  remedy  or  ameliorate  these  matters 
better  or  more  wisely  than  God  hunself,  who  has  instituted  marriage 
for  the  purpose  of  assisting  human  weakness,  and  of  restraining  li- 
centiousness. Thus  say  the  ancient  canons  too,  that  severity  and 
rigor  must  on  some  occasions  be  mitigated  and  relaxed,  on  account 
of  human  weakness,  and  for  the  purpose  of  guarding  against,  and  of 
avoiding  greater  evils. 

Now  such  a  course  would  in  this  case  be  Christian  and  very  neces- 
sary. For  what  injury  could  result  to  the  Christian  church  in  gen- 
eral, especially  to  the  ministers  and  others,  who  are  to  serve  in  the 
church,  from  the  marriage  of  priests  and  ecclesiastics?  There 
will  indeed,  be  a  want  of  priests  and  ministers  hereafter,  should  this 
rigorous  prohibition  of  marriage  be  continued  longer. 

Now,  since  it  is  founded  upon  the  divine  word  and  commandment 
for  priests  and  ecclesiastics  to  enter  into  a  state  of  matrimony,  be- 
sides since  history  shows  that  the  priests  did  live  in  a  state  of 
matrimony ;  since  also  the  vows  of  continence  have  produced  a 
very  great  number  of  offences  so  detestable  and  unchristian,  adultery  so 
excessive,  licentiousness  so  terrible  and  unheard  of,  and  vices  so  abom» 
inabie,  that  even  some  of  the  courtesans  among  the  dignitaries  at 
Rome,  have  often  confessed  these  things,  and  admitted  with  sorrow 
that  as  these  vices  in  the  clergy  were  so  abominable  and  predomi- 
nant, the  wrath  of  God  would  be  excited ; — it  is  indeed  lamentable, 
not  only  that  the  Christian  state  of  matrimony  has  been  forbidden, 
but  even  in  some  places  subjected  to  the  most  severe  punishment, 
as  if  it  were  a  heinous  crime. 


AUGSBURG   CONFESSION,  33 

Matrimony  is  moreover  commended  highly,  in  the  laws  of  your 
imperial  Majesty,  and  in  every  empire  in  which  justice  and  law  pre- 
vail. But  in  the  present  time  innocent  people  are  beginning  to  be 
tortured  on  account  of  their  marriage  alone,  priests  likewise  who 
should  be  spared  in  preference  to  others, — a  thing  which  is  not  only 
contrary  to  divine  laws,  but  also  to  the  canons.  The  apostle  Paul 
denominates  that  a  doctrine  of  devils,  which  forbids  marriage,  1  Tim. 
4,  1,  3.  And  Christ  himself  says,  John  8,  44.  *'  The  devil  is  a 
murderer  from  the  begirming."  All  these  things  concur  well  to 
prove  that  to  be  a  doctrine  of  devils,  which  forbids  marriage,  and  at- 
tempts to  enforce  the  prohibition  by  the  sheddmg  of  blood. 

But  as  no  human  law  is  able  to  abrogate  or  change  a  command  of 
God,  so  also  no  vow  is  able  to  change  his  command.  Wherefore 
Cyprian  advises,  that  those  women  who  do  not  keep  their  vowed 
chastity,  should  marry,  and  he  says,  L.  I.  Epist.  II.  thus :  "  But  if 
they  wdll  not  preserve  their  chastity,  or  if  they  are  unable,  it  is  better 
to  marry,  than  to  fall  into  the  fire  through  their  lusts ;  and  they 
should  conduct  themselves  well,  that  they  may  not  occasion  of- 
fence to  the  brothers  and  sisters." 

In  addition,  all  the  canons  extend  more  lenity  and  justice  to  those 
who  have  taken  vows  m  youth,  the  priests  and  monks  for  the 
most  part  having  entered  into  such  state  in  their  youth,  through  igno- 
rance. 

ARTICLE    XXIV. OF    THE   MASS. 

It  is  alleged  unjustly  against  our  party,  that  they  have  abolished 
the  mass.  For  it  is  evident  that  the  mass  (not  to  boast)  is  celebra- 
ted with  greater  devotion  and  seriousness  among  us,  than  among  the 
adversaries.  So  the  people  also  are  repeatedly  instructed  with  dili- 
gence concerning  the  holy  sacrament,  with  regard  to  the  purpose  for 
which  it  was  instituted,  and  the  manner  in  which  it  is  to  be  used, 
viz.  to  comfort  alarmed  consciences,  by  which  means  the  people 
are  drawn  to  communion  and  mass.  Besides,  instruction  is  also  giv- 
en against  wrong  doctrines  concerning  the  sacrament.  Nor  has  any 
perceptible  change  taken  place  in  the  pubhc  ceremonies  of  the  mass, 
except  that  at  several  places  German  hymns  (for  the  instruction  and 
exercise  of  the  people)  are  sung  besides  the  Latin  songs ;  as  all  cer- 
emonies should  especially  serve  the  purpose  of  teaching  the  people 
what  is  necessary  for  them  to  know  concerning  Christ. 

But  as  the  mass  prior  to  this  time,  was  abused  in  various  ways  f 
as  it  is  clear,  that  a  fair  was  made  out  of  it,  that  it  was  bought  and 
sold,  and  that  it  has  been  celebrated  for  the  most  part  in  all  churches 

5 


34  AUGSBURG    CONFESSION. 

for  the  sake  of  money, — such  abuse,  even  before  this  time,  has  been 
repeatedly  censured  by  individuals  of  learning  and  piety.  Now  aa 
the  ministers  among  us  have  preached  concerning  this  thing,  and  the 
priests  have  been  reminded  of  the  terrible  mönaces^^  which  should  justly 
move  every  Christian,  that,  whoever  partakes  of  the  sacrament  un- 
worthily, is  guilty  of  the  body  and  blood  of  Christ,  1  Cor.  11,  27, 
thereupon  these  mercantile  and  solitary  masses,  which  hitherto 
have  been  celebrated  out  of  coinpulsion  for  the  sake  of  money 
and  the  prebends,  have  ceased  in  our  churches. 

Besides,  the  abominable  erroneous  doctrine  that  Christ  our  Lord 
by  his  death  has  atoned  for  original  sin  only,  is  also  repressed,  and 
that  he  has  instituted  the  massa^  a  propitiation  for  other  sins.  And  thus 
the  mass  has  been  converted  into  an  oblation  for  the  living  and  the  dead, 
in  order  to>take  av;ay  sins  and  reconcile  God.  From  this  it  further 
followed,  that  it  was  called  in  question,  whether  a  mass  held  for  ma- 
ny merits  as  much  as  if  a  particular  one  is  held  for  each  individual. 
Thence  originated  the  numberless  multitudes  of  masses,  as  men 
wished  by  that  work  to  obtain  fi'om  God  all  that  they  needed,  and 
thereupon  the  faith  in  Christ  and  the  true  divine  service  were  neglec- 
ted,. 

Wherefore  instruction  is  given  on  this  subject,  as  necessity  un-r 
doubtedly  required,  in  order  that  it  may  be  known,  how  the  sacrament 
would  be  rightly  made  use  of.  And  first,  the  Scripture  testifies  in 
m.any  places  that  there  is  no  sacrifice  for  original  sin  or  for  other 
sins,  but  only  the  death  of  IShrist  alone.  For  thus  it  is  written.  Heb.  9„ 
26-28,  and  ch.  10,  10-14.  "  For  by  one  offering  Christ  hath  per- 
fected forever  them  that  are  sanctified."  It  is  an  unheard  of  innova- 
tion, to  teach  in  the  church,  that  the  death  of  Christ  atoned  only  for 
original  sin,  and  not  also  for  other  sins ;  h/)pe  is  therefore  entertain- 
ed, that  it  wijl  be  generally  perceived  that  such  error  was  not  un- 
justly censured. 

Secondly,  St.  Paul  teaches,  Rom.  8,  25,  that  we  obtain  grace  be- 
fore God,  through  faith,  and  not  by  works.  This  abuse  of  the  mass, 
is  evidently  opposed  to  this  doctrine, .  if  by  that  work  we  expect  to 
oMain  grace;  as  it  is  well  known  that  the  mass  has  been  used  for 
the  purpose  of  removing  sins,  and  of  obtaining  grace  and  favor  be- 
fore God,  not  only  in  behalf  of  the  priest' for  himself,  but  also  for  the 
whole  world,  for  the  living  and  the  deadi. 

Thirdly,  this  holy  sacrament  was  instituted,  not  for  the  purpose  of 
making  a  sacrifice  for  sins,  (for  the  sacrifice  has  already  been  made,)^ 
but  for  the  purpose  of  exciting  our  faith,  and  of  consoling  the  con- 
sciences, which  are  admonished  through  the  sacrament,  that  grace 


Augsburg  coNFESsioijf.  35 

and  the  forgiveness  of  sins  are  promised  to  them  by  Christ.  Where- 
fore this  sacrament  requires  faith,  and  without  faith  it  is  used  in 
vain. 

Since,  then,  the  mass  is  not  a  sacrifice  for  others  hving  or  dead, 
to  take  away  their  sins,  but  since  it  should  be  a  communion,  in  which  the 
priest  and  others  receive  the  sacrament  for  themselves,  this  custom 
is  observed  among  us,  that  on  holy-days  (and  also  at  other  seasons 
when  communicants  are  present)  mass  is  celebrated,  and  unto  tliose 
who  desire  it  the  sacrament  is  administered.  Thus  the  mass  contin- 
ues among  us  in  its  proper  application,  as  it  was  observed  originally 
in  the  church,  as  may  be  shown  from  St.  Paul,  1  Cor.  11,  33,  and 
likewise  from  many  writings  of  the  Fathers.  For  Chrysostom  men- 
tions how  the  priest  stands  daily,  requesting  some  to  come  to  communi- 
on, and  forbidding  others  to  approach.  The  ancient  canons  also  show, 
that  one  officiated,  and  the  other  priests  and  deacons  communed. 
For  thus  read  the  words  of  the  canon  of  Nice :  "  The  deacons  in 
order  after  the  priests,  should  receive  the  sacrament  from  the  bishop 
or  the  priest." 

Now  since  no  innovation  has  been  introduced,  inconsistent  with 
the  custom  of  the  primitive  church,  and  no  perceptible  change  has 
taken  place  in  the  public  ceremonies  of  the  mass,  except  that  the 
unnecessary  masses  celebrated  perhaps  through  abuse, — the  parish 
masses  too,  have  discontinued,  this  manner  of  holding  masses  should 
not  in  justice  be  condemned  as  unchristian  and  heretical.  For  in  for- 
mer times  mass  was  not  celebrated  daily  in  large  churches  in  which 
a  great  number  of  people  had  assembled,  on  the  days  the  people  con- 
gregated ;  as  Tripartita  kistoria  lib.  9,  testifies,  that  in  Alexandria, 
on  Wednesdays  and  Fridays]the  Scriptures  w^ere  read  and  explained, 
;and  all  other  divine  services  were  held,  without  the  mass. 

ARTICLE   XXV. Of    CONFESSION. 

Confession  is  not  abolished  by  the  ministers  of  our  party.  For 
the  custom  is  retained  among  us,  not  to  administer  the  sacrament 
unto  those  who  have  not  been  previously  examined  and  absolved. 
The  people  moreover  are  diligently  instructed  with  regard  to  the 
comfort  afforded  by  the  words  of  absolution,  and  the  high  and  dear  esti- 
mation in  which  it  is  to  be  held ;  for  it  is  not  the  voice  or  word  of 
the  individual  present,  but  it  is  the  word  of  God,  he  who  forgives 
sins ;  for  it  is  spoken  in  God's  stead,  and  from  his  command. 
Concerning  this  command  and  power  of  the  keys,  how  comfortable, 
how  useful  they  are  to  alarmed  consciences,  is  taught  with  the 
greatest  assiduity,  besides  how  God  requires  confidence  in  this  abso- 


36  AUGSBIIRR    CONFF.SSIOK. 

lutlon,  no  less  than  if  the  voice  of  God  resounded  from  heaven,  to 
comfort  us  and  to  assure  us,  that  through  such  faith  we  obtain  the 
remission  of  sins.  Concerning  these  useful  points,  the  priests,  who 
taught  respecting  confession,  have  not  uttered  a  single  word  hereto- 
fore, but  merely  tormented  our  consciences  with  long  enumerations  of 
sins,  with  expiations,  with  indulgences,  with  pilgrimages,  and  the 
like.  And  many  of  our  adversaries  have  acknowledged  themselves, 
that  this  party  write  and  discourse  concerning  true  Christian  repentance, 
with  greater  propriety  than  had  been  done  before  for  many  years. 

And  thus  it  is  taught  respecting  confession,  that  no  one  should  be 
forced  to  enumerate  sins  by  name ;  for  that  would  be  impossible,  as 
the  Psalmist  says :  "  Who  can  understand  his  errors  ?"  Psalm  19, 
13.  And  Jeremiah  says :  Jer.  17,  9.  "  The  heart  is  deceitful 
above  all  things  :  who  can  know  it?"  Poor,  frail  human  nature  is 
rooted  so  deeply  in  sin,  that  it  is  unable  to  perceive  or  to  acknowl- 
edge all  of  them ;  and  should  we  be  absolved  of  those  only,  which  we 
are  able  to  enumerate,  it  would  avail  us  but  little.  It  is,  therefore, 
unnecessary  to  urge  people  to  enumerate  their  sins  by  name.  Thus 
the  Fathers  also  maintained,  as  may  be  shown  from  Distinct.  1,  de 
Pcznitentia,  where  the  words  of  Chrysostom  are  quoted  : — "  I  say 
not  that  thou  shouldest  betray  thyself  publicly,  or  accuse  thyself  be- 
fore another  one,  or  present  thyself  as  culpable,  but  obey  the  pro- 
phet, who  says :  '  Commit  thy  way  unto  the  Lord,'  Ps.  37,  5. 
Therefore  confess  unto  God  the  Lord,  the  righteous  judge,  in  thy 
prayer,  do  not  relate  thy  sins  with  the  tongue,  but  in  thy  conscience." 
Here  it  may  be  seen  clearly,  that  Chrysostom  does  not  urge  sins  to 
be  enumerated  by  name.  The  Glossa  in  Decretis  de  Pcenitentia^ 
Distinct.  4,  also  teaches  that  confession  is  not  commanded  in  the 
Scriptures,  but  iY  was  instituted  by  the  church.  Yet  by  the  ministers 
of  our  party  it  is  taught  with  diligence,  that  confession  because  of 
absolution,  which  is  the  chief  part  in  it.,  should  be  retained  for  the 
purpose  of  consoling  alarmed  consciences,  and  for  some  other  reasons, 

ARTICLE    XXVI. OF    DIVERSITY    OF    MEATS. 

Formerly  it  was  held,  preached,  and  written,  that  the  diversity  of 
meats  and  the  like  ceremonies  instituted  by  men,  were  useful,  in  or- 
4er  to  merit  grace  and  to  make  satisfaction  for  sin.  Hence  new  fasts, 
new  ceremonies,  new  orders,  and  the  like,  were  daily  devised  and 
strenuously  insisted  upon,  as  if  they  were  necessary  services  to  God, 
through  which  grace  might  be  merited  if  they  were  observed,  but 
that  the  neglect  of  them  was  attended  with  great  sin.  From  this  many 
scaiidalpus  errors  originated  in  the  .church. 


ATTfiRPTTPC    rOTJurcQlON,  37 

In  tlip  first  place,  by  this  lüeaiis,  the  grace  of  Christ  anrl  the  rloc- 
trine  concerning  faith  were  obscured,  which  doctrine  with  great  so- 
lemnity the  Gospel  inculcates,  and  urges  with  earnestness  that  the 
merit  of  Christ  should  be  highly  and  dearly  esteemed,  and  that  it 
should  be  known  that  faith  in  Christ  is  to  be  placed  far  above  aU 
works.  St.  Paul,  for  that  reason,  inveighs  bitterly  against  the  Mo- 
saic law  and  human  traditions,  in  order  that  we  might  learn,  that  we 
are  not  justified  before  God  by  our  works,  but  alone  through  faith 
in  Christ,  and  that  we  obtain  grace  for  Christ's  sake.  This  doctrine 
was  almost  entirely  suppressed,  by  teaching  that  grace  must  be  mer- 
ited by  laws,  fasts,  diversities  of  meats,  habits,  &c. 

Secondly,  such  traditions  even  obscured  the  command  of  God. 
For  these  traditions  were  elevated  far  above  his  command. 
Those  alone  were  believed  to  live  as  Christians,  who  observed 
these  holy-days,  and  prayed,  and  fasted,  and  dressed  in  this  peculiar 
manner,  which  was  styled  a  spiritual.  Christian  life. 

Moreover,  other  useful  good  works  were  regarded  as  worldly  and 
sensual,  viz.  those  which  each  one  according  to  his  vocation,  is  under 
obligation  to  do :  as,  the  father  laboring  to  support  his  wife  and 
children,  and  to  bring  them  up  in  the  fear  of  God,  the  mother  bear- 
ing children  and  attending  to  them,  the  prince  and  other  author- 
ities ruling  the  country  and  the  people,  &c.  Such  works  commanded 
of  God,  had  to  be  considered  a  mere  worldly  and  imperfect  matter, 
but  these  traditions  had  to  be  styled  by  the  magnificent  name,  of  be- 
ing holy  and  perfect  works  only.  For  these  reasons  there  was  nei- 
ther limit  nor  end  to  the  making  of  such  traditions. 

Thirdly,  these  traditions  became  exceedingly  cumbrous  to  the  con- 
sciences of  men.  For  it  is  not  possible  to  observe  all  traditions, 
and  yet  the  people  were  of  opinion,  that  they  are  necessary  services 
to  God.  And  Gerson  asserts  in  his  writings  that  by  this  many 
were  driven  to  despair,  and  some  put  an  end  to  their  own  existence ; 
because  they  heard  no  consolation  from  the  grace  of  Christ.  For, 
how  the  consciences  of  men  were  entangled  is  seen  from  the  Summists 
and  theologians,  who  attempted  to  sum  up  the  traditions,  and  sought 
tftttvxiiai*  in  order  to  assist  those  consciences.  So  complicated  an 
undertaking  did  they  find  it,  that  in  the  meantime  the  salutary  Chris- 
tian doctrines  of  subjects  more  important,  of  faith,  of  consolation 
in  affliction,  and  the  like,  were  totally  neglected.     Accordingly  ma- 

*The  word  Epieikeia  properly  signifies  :  equity,  moderation,  forbearance,  rea- 
sonable condescension.  This  word  was  employed  by  the  monks,  to  express  the 
aiitigation  of  the  rigor  of  the  precepts  or  traditions. — Traks. 


38  AUGSJBiJKU    COJNFESSIOW. 

fiy  pious  men  of  those  times  complained  tliat  these  traditions  excite^ 
mucli  contention  in  the  church,  and  by  that  means  prevented  pious 
men  from  attaining  the  true  knowledge  of  Christ.  Gerson  and  sev- 
eral others  have  uttered  bitter  complaints  on  this  subject.  And  it  also 
met  the  displeasure  of  Augustine,  that  men  encumbered  their  con- 
sciences with  so  many  traditions ;  for  that  reason  he  advises  on  this 
subject,  that  they  should  not  be  regarded  as  necessary  things. 

Wherefore  we  did  not  treat  on  these  matters,  through  malice  or 
in  contempt  of  ecclesiastical  power,  but  necessity  required  instruction 
concerning  the  errors  aforementioned,  which  had  grown  out  of  the 
misapprehension  of  these  trachtions.  For  the  Gospel  enforces,  that 
the  doctrine  concerning  faith  should  and  must  be  inculcated  in 
churches,  which  cannot,  however,  be  understood  where  the  opinion 
prevails  that  men  merit  grace  by  works  of  their  own  appointment. 
Arid  with  respect  to  this  subject,  it  is  taught  that  no  one  is  able  by 
the  observance  of  devised  human  traditions,  to  merit  grace  or  to  re- 
concile God,  or  to  atone  for  sins ;  and  for  that  reason  no  necessary 
service  of  God  should  be  made  out  of  them.  Reasons  in  addition, 
are  alleged  from  the  Scripture.  Christ  excuses  the  apostles  for  not 
observing  the  usual  traditions,  saying :  Matt.  15,  3-9.  "  In  vain 
do  they  worship  me,  teaching  for  doctrines  the  commandments  of 
men."  Now  as  he  calls  this  a  vain  service,  it  cannot  be  necessary. 
And  immediately  afterwards  he  says :  verse  11.  "  Not  that  which 
goeth  into  the  mouth  defileth  a  man."  Again  Paul  says,  Rom.  14, 
17,  "  The  kingdom  of  God  is  not  meat  and  drink."  Col.  2,  16- 
20.  "  Let  no  man,  therefore,  judge  you  in  meat,  or  in  drink,  or  in 
respect  of  a  holy-day,"  &c.  Acts  15,  10,  11.  Peter  says:  "Why 
tempt  ye  God  to  put  a  yoke  upon  the  neck  of  the  disciples,  which 
neither  our  fathers  nor  we  were  able  to  bear  ?  But  we  beheve  that 
through  the  grace  of  our  Lord  Jesus  Christ  we  shall  be  saved." 
Here  Peter  forbids  that  the  consciences  of  men  should  be  burdened 
any  further  with  external  ceremonies,  either  those  of  Moses  or  of 
others.  And  1  Tim.  4,  1,  3.  Those  prohibitions  which  forbid 
meats  and  matrimony  are  called,  "  doctrines  of  devils."  For  it  is 
diametrically  contrary  to  the  Gospel,  either  to  institute  or  perform 
such  works  for  the  purpose  of  meriting  the  remission  of  sins,  or  un- 
der the  impression  that  no  one  can  be  a  Christian  without  these  ser- 
vices. 

The  charge,  however,  alleged  against  our  party,  that  they  forbid 
discipline  and  mortification  of  the  flesh,  as  Jovian  did,  will 
be  disproved  by  their  writings.  For  they  have  ever  given  instruc- 
tion concerning  the  lioly  cross,  which  Chiistians  are  under  obliga- 


AlIfiSBURG   CONFESSION.  30 

tlon  to  bear ;  and  this  is  true,  sincere,  and  not  fictitious  mortification. 
Moreover  it  is  taught  in  like  manner,  that  each  Christian  is  under 
obligation  to  restrain  himself  by  bodily  exercise ;  as  fasting  and  other 
exercises,  so  that  he  give  no  occasion  to  sin,  not  meriting  grace  however 
by  these  works.  This  bodily  exercise  should  be  urged  not  only  on 
certain  fixed  days,  but  continually.  On  this  subject  Christ  says: 
Luke  21,  34.  "  Take  heed  to  yourselves,  lest  at  any  time  your 
hearts  be  overcharged  with  surfeiting."  Again,  Matt.  17,  21. 
"  The  devils  are  not  cast  out  but  by  fasting  and  prayer."  And 
Paul  says :  1  Cor.  9,  27.  "  I  keep  under  my  body,  and  bring  it 
into  subjection."  By  this  he  shows,  that  mortification  is  designed, 
not  for  the  purpose  of  meriting  grace,  but  for  the  purpose  of  keeping 
the  body  in  a  suitable  condition,  that  it  might  not  impede  what 
each  one  according  to  his  calling  is  commanded  to  perform,  and  thus 
fasting  is  not  rejected,  but  the  making  of  a  necessary  service  out  of 
it,  upon  fixed  days  and  particular  meatSj  to  the  confusion  of  the  con- 
sciences of  men. 

Many  ceremonies  and  traditions  are  likewise  observed  by  our  par- 
ty ;  as,  the  order  of  the  mass,  and  other  hymns,  festivals,  &c.,  which 
are  calculated  to  promote  order  in  the  church.  But  relative  to  this 
subject  the  people  are  instructed,  that  such  external  service  does  not 
make  them  pious  before  God,  and  that  it  should  be  observed  without 
encumbering  the  consciences,  so,  that  if  any  one  omit  it  without  giv- 
ing offence,  he  does  not  sin  in  that  case.  This  freedom  in  external 
ceremonies  the  ancient  Fathers  have  likewise  retained.  For  in  the 
East,  the  Easter-feast  was  held  at  a  different  time  from  that  at 
Rome ;  and  when  some  were  disposed  to  consider  this  want  of  uni- 
formity as  a  division  in  the  church,  they  were  reminded  by  others, 
that  it  was  not  necessary  to  observe  uniformity  in  such  customs. 
And  thus  says  Irenseus :  "  Want  of  uniformity  in  fasts  does  not  di- 
vide the  unity  of  faith."  So  also  in  Distinct.  12,  it  is  written  con- 
cerning the  want  of  uniformity  in  human  ordinances,  that  it  is  not 
contrary  to  the  unity  of  Christendom.  And  Tripartita  Hist.  lib.  9, 
sums  up  many  dissimilar  church  customs,  and  forms  a  useful  Chris- 
tian saying  :  "  It  was  not  the  intention  of  the  Apostles  to  institute 
holy-days,  but  to  teach  faith  and  charity. ^^ 

ARTICLE   XXVII. — OF    MONASTIC   VOWS. 

In  order  to  speak  of  monastical  profession,  it  is  necessary,  in  the 
first  place,  to  consider  how  it  has  been  viewed  hitherto ;  what  regu- 
lation they  had  in  monasteries,  and  that  very  many  things  are  daily 
done  in  them  not  only  contrary  to  the  word  of  God,  but  also  in  op- 


I&i  AUGSBURG    CONFESSIOK". 

position  to  the  papal  directions.  In  the  time  of  St.  Augustine  mona^- 
tic  life  was  optional ;  subsequently,  when  the  right  discipline  and 
doctrine  -vVere  corrupted,  monastic  vows  were  devised,  and  by  these 
as  by  a  devised  incarceration,  they  wished  to  re-establish  disci- 
pline. 

In  addition  to  these  monastic  vows,  many  other  things  were  in- 
troduced, and  with  these  burdens  and  fetters  many  persons  were  op- 
pressed, even  before  they  had  arrived  at  years  of  maturity. 

So,  many  persons  likewise  entered  into  such  monastic  life  through 
ignorance,  who,  although  they  were  not  of  years  too  immature,  did 
not  sufficiently  consider  and  weigh  their  abilities.  All  these,  thus 
involved  and  ensnared,  are  urged  and  forced  to  remain  in  such  bonds, 
although  even  the  papal  regulations  would  hberate  many  of  them. 
And  it  was  more  oppressive  in  nunneries  than  in  monasteries,  yet  it 
would  seem  fit  that  females,  as  the  weaker,  should  have  been  spared. 
This  severity  likewise  met  the  displeasure  of  many  pious  persons  in 
former  times ;  for  they  well  knew^  that  both  boys  and  girls  were  of- 
ten thrust  into  these  monasteries  merely  for  the  purpose  of  being 
supported.  They  saw  also  how  evil  this  course  of  procedure  proved, 
what  offiences,  what  burdens  of  conscience  it  produced,  and  ma- 
ny people  complained,  that  in  a  matter  so  perilous  the  canons  were 
not  regarded  at  all.  Besides  this,  an  opinion  obtained  concerning 
monastic  vows,  w^hich  was  very  prevalent,  and  which  was  displeas- 
ing even  to  many  monks,  who  w^ere  possessed  of  some  little  reason. 

For  they  allege,  that  monastic  vows  are  equal  to  baptism,  and 
that  by  monastic  life  remission  of  sins  and  justification  may  be  merit- 
ed before  God,  yea,  they  add  still  farther,  that  by  monastic  life  not 
only  righteousness  and  holiness  are  merited,  but  also  that  by  it  the 
commands  and  counsels  comprehended  in  the  Gospel,  are  kept ;  and 
thus  monastic  vows  were  commended  more  highly  than  baptism. 
Again,  that  men  merit  more  by  monastic  life  than  by  all  other  offices 
which  God  has  ordered  ;  as  that  of  parson  and  minister,  government, 
prince  and  lord,  and  the  like,  all  of  whom  according  to  the  command, 
word,  and  precept  of  God,  serve  in  their  vocations  without  fictitious 
sanctimoniousness.  None  of  these  things  can  be  denied,  for  they 
are  extant  in  their  own  books.  Moreover,  he  that  is  thus  ensnared 
and  enters  into  convent,  learns  but  little  concerning  Christ. 

Schools  were  kept  once  in  monasteries,  for  the  purpose  of  teach- 
ing the  holy  Scriptures  and  other  arts  which  are  useful  to  the  Chris- 
tian church,  so  that  ministers  and  bishops  could  be  selected  from 
them.  But  now  there  is  a  different  custom.  For  formerly  they 
assembled  in  monastic  life  with  a  view  to  learn  the  Scripture,  but 


AUtiSBURG    CONfESSION. 


41 


how  they  falsely  pretend  that  monastic  life  is  of  such  a  nature,  that 
men  merit  the  grace  of  God  and  holiness  before  God  by  it,  yea,  that 
it  is  a  state  of  perfection,  and  they  exalt  it  far  above  other  states  which 
God  has  instituted.  We  cite  all  these  things,  free  from  all  calumni- 
ation, in  order  that  it  may  be  the  better  understood  and  comprehen- 
ds how,  and  what  our  party  preach  and  teach. 

First,  among  us  they  teach  concerning  those  who  contract  in  mar- 
riage, that  all  those  who  are  not  constituted  for  a  single  state,  have 
power  and  legal  authority  to  marry.  For  vows  cannot  annul  the 
order  and  command  of  God.  Thus  reads  the  command  of  God,  1 
Cor.  7,  2.  "  To  avoid  fornication,  let  every  man  have  his  own 
wife,  and  let  every  woman  have  her  owti  husband."  And  not  only 
the  command  of  God,  but  also  his  creation  and  order,  urge 
and  enforce  all  those  to  a  state  of  matrimony,  who  are  not  endowed 
with  the  gift  of  continence,  by  a  pecuKar  work  of  God,  agreeably  to 
this  declaration  of  God  himself:  Gen.  2, 18.  "  It  is  not  good  for  man 
to  be  alone,  I  will  make  him  an  help  meet  for  him." 

Now,  what  can  be  alleged  against  this?  They  may  applaud 
vows  and  duty  as  highly  as  they  please,  and  adorn  them  as  much  as 
possible,  yet  it  cannot  be  maintained  that  God's  command  Can  thus  be 
annulled.  The  doctors  say,  that  vows,  even  in  opposition  to  the 
authority  of  the  pope,  are  not  binding,  how  much  less,  then,  should  they 
bind,  and  have  power  and  effect  against  the  commands  of  God  ? 

If  the  obligation  of  vows  had  no  other  reason  for  their  being  an- 
nulled, the  popes  would  not  have  granted  dispensations  against 
them ;  for  it  is  not  proper  for  any  man  to  annul  obligations  which 
grow  out  of  divine  rights.  Wherefore  the  popes  have  considered 
well,  that  in  these  obligations  equity  should  be  employed,  and  have 
often  granted  dispensations;  as  with  the  king  of  Arragon,  and  many 
others.  Now,  if  for  the  preservation  of  temporal  things,  dispensations 
have  been  granted,  more  justly  should  they  be  granted  on  account 
of  the  necessity  of  souls. 

Secondly,  why  do  the  opposite  party  urge  so  strenuously  that 
vows  must  be  kept,  and  do  not  first  consider  whether  the  vow  is  of 
a  proper  nature  ?  For  vows  should  in  possible  cases  be  free  and  un- 
constrained. But  how  far  perpetual  chastity  exists  in  human  power 
and  ability,  is  well  known.  Nor  are  there  many,  either  of  males  or  of 
females,  that  have  taken  monastic  vow^s  of  themselves,  freely  and 
with  due  consideration.  Before  they  arrive  at  a  proper  understand- 
ing, they  are  persuaded  to  monastic  vows.  Sometimes  they  are  also 
urged  and  forced  to  them.  For  that  reason  it  is  not  just,  to  insist  so 
obstinately  and  strenuously  about  the  obligation  of  vows,  seeing  that 

6 


42  AUGSBURG    CONFESSION. 

all  must  confess,  that  it  is  contrary  to  the  nature  and  essential  char- 
acter of  a  vow,  to  vow  it  unwillingly  and  without  due  counsel  and 
consideration. 

Some  canons  and  papal  regulations  rescind  the  vows  which  were 
made  previous  to  the  fifteenth  year.  For  they  maintain,  that  be- 
fore that  age  no  one  has  knowledge  sufficient  to  enable  him  to  cte- 
termine  upon  the  order  and  regulation  of  a  whole  life. 

Another  canon  allows  still  more  years  for  human  weakness.  It 
forbids  the  taking  of  monastic  vows  under  the  eighteenth  year.  From 
this  the  greater  part  would  have  excuse  and  reason  to  withdraw 
from  monasteries ;  for  the  greater  part  in  their  childhood  entered 
them  before  that  age.  Finally,  if  even  the  breaking  of  monastic 
vows  might  be  censured,  yet  it  could,  however,  not  follow  from  this, 
that  their  marriages  should  be  dissolved.  For  St.  Augustine  says, 
27  QtLcest.,  1  Cap.,  JSuptiarum,  "  that  such  marriages  should  not 
be  dissolved."  Now,  St.  Augustine  stands  in  high  repute  in  the 
Christian  church,  although  some  have  since  maintained  otherwise. 

Although  the  command  of  God  concerning  marriage,  absolves 
very  many  from  their  monastic  vows,  yet  our  writers  allege 
many  other  reasons,  why  monastic  vows  are  ineffectual  and  frangi- 
ble. For  every  species  of  worship,  chosen  and  instituted  by  men, 
without  the  precept  and  command  of  God,  in  order  to  obtain  righte- 
ousness and  divine  grace,  is  contrary  to  him,  and  in  opposition 
to  his  command  and  to  the  Gospel,  As  Christ  himself  says: 
Matt.  15,  9.  "  But  in  vain  do  they  worship  me,  teaching  for  doc- 
trines the  commandments  of  men."  So  St.  Paul  also  teaches  every- 
where, that  men  should  not  seek  righteousness  from  services  of  God, 
devised  by  men,  but  that  righteousness  and  holiness  in  the  sight  of 
God  come  from  the  faith  and  trust  in  which  we  believe,  that  God 
accepts  us  graciously  for  the  sake  of  Christ  his  own  Son.  Now,  it  is 
clear,  that  the  monks  have  taught  and  preached  that  their  fictitious 
sanctimoniousness  atones  for  sin,  and  obtains  righteousness  and  the 
grace  of  God.  What  else  is  this,  but  diminishing  the  glory  and 
honor  of  the  grace  of  Christ,  and  denying  the  righteousness  of  faith  ? 
Wherefore  it  follows  that  such  customary  vows  are  unjust  and 
false  seiTices  of  Go<L  For  that  reason  they  are  also  not  bind- 
ing. For  an  ungodly  vow,  and  this  taken  contrary  to  the  command 
of  God,  is  void,  and  the  canons  teach  also  that  an  oath  shall 
not  be  a  bond  to  sin» 

S*.  Paul  says:  Gal.  5,  4.  "Christ  is  become  of  no  eflfect  unto 
you,  whosoever  of  you  are  justified  by  the  law :  yea  are  fallen  from 
grace."     Therefore  those  also  who  wish  to  be  justified  by  vows,  arc 


AUGSBURG    CONFESSION.  43 

apart  from  Christ,  and  fail  to  obtain  the  grace  of  Goil.  For  these 
rob  Christ  of  his  honor,  who  alone  justifies,  and  thus  they  bestow 
such  honor  on  their  vows  and  monastic  life. 

Nor  can  it  be  denied,  that  the  monks  have  taught  and  preached 
that  by  their  vows  and  monastic  habits  and  conduct  they  are  justi- 
fied and  merit  the  forgiveness  of  sins,  and,  indeed,  they  have  inven- 
ted things  still  more  absurd,  and  have  asserted,  that  they  impart  their 
good  works  to  others.  Now,  if  some  one  would  press  the 
matter  and  bring  all  these  in  array  against  them,  how  many  things 
could  be  collected,  of  which  the  monks  themselves  are  now  ashamed 
and  which  they  do  not  desire  to  be  done !  Besides  these  things  they 
have  also  persuaded  the  people,  that  their  self-devised  spiritual  orders, 
are  Christian  perfection.  This  is,  indeed,  commending  works  as  a 
justifying  source.  It  is  not  a  small  offence  in  the  Christian  church,  to 
appoint  for  the  people  a  species  of  worship,  which  men  have  devised 
without  the  command  of  God,  and  to  teach  that  such  worship  makes 
men  pious  and  just  before  God.  For  the  righteousness  of  faith,  which 
should  be  chiefly  inculcated  in  the  church,  becomes  obscured, 
■when  the  eyes  of  the  people  are  bedazzled  with  this  strange, 
angelic  spirituality  and  false  pretence  of  poverty,  meekness,  and 
chastity. 

Moreover,  by  this  means  the  commandments  of  God  and  the  right- 
ful and  true  service  of  God,  are  obscured,  when  the  people  hear  that 
the  monks  alone  are  in  a  state  of  perfection.  For  Christian  perfec- 
tion consists  in  fearing  God  from  the  heart  and  with  earnestness, 
and  also  in  preserving  sincere  reliance,  faith,  and  trust,  that  for  the 
sake  of  Christ  we  have  a  gracious  and  merciful  God,  that  we  may 
and  should  ask  and  desire  of  him  what  is  necessary  for  us,  and  con- 
fidently expect  help  from  him  in  every  tribulation,  according  to  each 
one's  calling  or  station  in  life  ;  that  we  also  should  in  the  meantime 
perform  good  works  towards  others  with  dili^nce,  and  attend  to  our 
occupations.  In  this  consist  true  perfection  and  rightful  service  of 
God,  not  in  mendicancy,  or  in  a  black  or  gray  hood,  &c.  But  the 
«ommon  people  are  led  into  many  pernicious  views  by  false  commen- 
dation of  monastic  life.  If  they  hear  a  single  state  applauded  be- 
yond measure,  it  follows  that  they  are  perplexed  with  cumbrous 
consciences  in  their  matrimonial  relations.  For  from  this,  if  the 
common  man  hears  that  the  mendicants  alone  are  perfect,  he  is  not 
able  to  perceive  that  he  may  possess  property,  and  carry  on  an  oc- 
cupation without  sinning.  If  the  populace  hear  that  it  is  merely  an 
admonition  not  to  exercise  revenge,  it  follows  that  some  will  think 
Uno  sin  to  exercise  revenge  without  a  legal  procCvSs.     Others  are 


44  AUGSBURG    CONFESSION. 

of  Opinion  that  revenge  does  not  at  all  become  a  Christian,  not  eve« 
the  government.  Many  examples  are  on  record,  of  persons  who 
abandoned  their  wives  and  children  and  business,  and  shut  themselves 
up  in  monasteries.  This  they  said,  was  fleeing  out  of  the  world,  and 
seeking  a  life  more  pleasing  to  God  than  their  previous  one. 
Nor  were  they  able  to  understand,  that  men  should  serve  God 
in  those  commandments  which  He  has  given,  and  not  in  the  com- 
mandments devised  by  men.  Now  this  is  a  good  and  perfect  state 
of  life,  which  is  founded  on  the  command  of  God,  but  that  is  a  dan- 
gerous state  of  life,  which  is  not  founded  on  his  command. 

Concermng  these  things  it  was  necessary  to  mstruct  the  people 
properly.  Gerson,  in  former  times,  has  also  censured  the  error  of 
the  monks,  concerning  perfection,  and  he  intimates  that  in  his  day  it 
was  a  new  doctrine  that  monastic  life  should  be  a  state  of  perfec- 
tion. Many  ungodly  views  and  errors  attach  to  monastic  vows, 
that  they  justify  and  make  holy  in  the  sight  of  God ;  that  they  are 
exalted  as  Christian  perfection ;  that  by  them  both  the  counsels  and 
commands  of  the  Gospel  are  fulfilled ;  that  they  have  a  superabun- 
dance of  works  which  men  do  not  owe  to  God. 

Since,  then,  all  these  things  are  false,  vain,  and  fictitious,  monas- 
tic vows  are  invalid  and  void. 

ARTICLE   XXVIII. OF    THE    POWER    OF    THE   BISHOPS    OR    CLERGY. 

.Concerning  tlie  power  of  bishops  much  has  been  written  in 
former  times,  and  some  have  improperly  mingled  together  civi}  and 
.ecclesiastical  power.  From  this  inordinate  commixture  extensiv.e 
wars,  rebellions,  and  insurrections  have  been  produced,  by  the  pontiffs 
having,  under  pr^^tence  of  their  power,  given  unto  them  by  Christ, 
^ot  only  established  new  modes  of  worship,  and  oppressed  the  con- 
sciences of  men  with  reservations  of  certain  cases  and  with  violent  ex- 
.Qommunications,  but  ^so  presun^ed  to  dethrone  kings  and  emperors 
^t  pleasure,  and  to  place  others  in  their  stead..  This  presumption 
has  long  since  been  censured  by  learned  and  pious  men.  Hence  our 
party^  for  the  purpose  of  consoling  the  consciences  of  men,  have  been 
^compelled  to  point  put  the  lines  of  distinction  between  civil  and  ec- 
.clesiastical  power.  And  they  have  taught,  that  both  civil  and  ec- 
clesiastical power,  on  account  of  God's  con?mandment,  ought  to  be 
honored  and  observ.ed  with  all  due  devotion,  as  the  two  highest  gifts 
jof  Gpd  on  eartlv 

Accordingly  they  teach,  that  the  power  of  tlie  keys  or  of  the 
bishops,  according  to  the  Gospel,  consists  in  a  power  and  commis;- 
sion  from  God  to  preach  the  Gospel,  to  remit  and  i-etain  sins,  and  tf^ 


Augsburg  confession. 


49 


attend  to  and  administer  the  sacraments.  For  Christ  sent  forth  the 
apostles  with  the  command,  "  As  my  Father  hath  sent  me,  even  so  I 
send  you.  Receive  ye  the  Holy  Ghost :  Whosesoever  sins  ye  remit, 
they  are  remitted  unto  them ;  and  whosesoever  sins  ye  retain,  they 
are  retained."  John  20,  21-23.  This  power  of  the  keys  or  of  the 
bishops  is  to  be  exercised  and  carried  into  effect  alone  by  the  doc- 
trine and  preaching  of  the  word  of  God,  and  by  the  administration 
of  the  sacraments  to  many  or  to  individual  persons,  according  to  the 
call.  For  by  this  means  are  conferred,  not  corporeal,  but  eternal 
things  and  treasures ;  as,  eternal  righteousness,  the  Holy  Spirit,  and 
eternal  life.  These  blessings  cannot  be  obtained  otherwise  than  by 
the  office  of  the  ministry,  and  by  the  administration  of  the  holy  sacra- 
ments. As  St.  Paul  says :  Rom.  1, 16,  "  The  Gospel  is  the  power  of 
God  unto  salvation  to  every  one  that  believeth."  Inasmuch  then  as 
the  power  of  the  church  or  of  the  bishops  confers  eternal  gifts,  and  is 
exercised  and  exerted  only  by  the  ministry,  it  cannot  by  any  means  in- 
terfere with  polity  and  civil  government.  For  the  latter  rebates  to 
matters  entirely  different  from  the  Gospel,  and  protects  with  its 
power  not  the  souls  of  men,  but  their  bodies  and  possessions  against 
external  violence,  by  the  sword  and  bodily  penalties. 

For  that  reason  these  two  governments,  the  civil  and  ecclesiasti- 
cal, ought  not  to  be  mingled  and  confounded.  For  the  ecclesiasti- 
cal power  has  its  command  to  preach  the  Gospel  and  to  administer 
the  sacraments,  and  it  ought  not  to  interfere  with  a  foreign  office,  it 
ought  not  to  dethrone  or  make  kings,  it  ought  not  to  abolish  or  dis- 
turb civil  laws  and  obedience  to  government,  it  ought  not  to  make 
and  appoint  laws  for  civil  power  concerning  political  matters.  As 
Christ  himself  also  has  said :  John  18,  36.  "  My  kingdom  is  not  of 
this  world."  Again :  Luke  12,  14.  "  Who  made  me  a  judge,  or  a 
divider  over  you  ?"  And  St.  Paul  says  to  the  Philippians,  3,  20. 
"  Our  conversation  is  in  heaven."  And  in  2  Cor.  10,  4.  "  The 
iveapons  of  our  warfare  are  not  carnal,  but  mighty  through  God  to 
the  pulling  down  of  strong  holds ;  casting  down  imaginations,  and 
every  high  thing  that  exalteth  itself  against  the  knowledge  of  God." 

In  this  manner  our  party  distinguish  between  the  two  powers,  the 
civil  and  ecclesiastical,  and  recommend  both  of  them  to  be  held  in 
honor  as  the  highest  gifts  of  God  on  earth.  But  if  bishops  have 
any  civil  power,  they  possess  it  not  as  bishops  from  divine  rights, 
but  from  human  imperial  rights,  conferred  by  emperors  and  kings,  for 
the  civil  management  of  their  own  possessions,  and  it  has  nothing  at 
all  to  do  with  the  office  of  the  Gospel.  Wherefore  the  episcopal  of- 
pce,  according  to  divine  rights,  is  to  preach  the  Gospel,  to  remit 


46 


AUGSBURG    CONFESSION. 


sins,  to  juJge  of  doctrine,  and  to  reject  that  doctrine  which  is  contra- 
ry to  the  Gospel,  and  to  exclude  from  the  Christian  community,  the 
wicked,  whose  impious  conduct  is  manifest,  without  human  power, 
but  by  the  word  of  God  alone,  and  in  that  case  the  parishes  and 
churches  are  under  obligation  to  be  obedient  to  the  bishops,  agreea- 
bly to  the  declaration  of  Christ,  Luke  10,  16.  "He  that  heareth 
you,  heareth  me."  But  if  they  teach,  appoint,  or  establish  any 
thing  contrary  to  the  Gospel,  we  have  the  command  of  God  in  such 
case,  not  to  be  obedient.  Matt.  7,  15.  "  Beware  of  false  prophets." 
And  St.  Paul  to  the  Gal.  1,  8.  "  Though  we  or  an  angel  from 
heaven,  preach  any  other  Gospel  unto  you,  than  that  which  we 
have  preached  unto  you,  let  him  be  accursed."  And  in  2  Cor.  13, 
8.  "  For  we  can  do  nothing  against  the  truth,  but  for  the  truth." 
Again,  verse  10.  "  According  to  the  power  which  the  Lord  hath 
given  me  to  edification,  and  not  to  destruction."  Thus  the  ecclesi- 
astical law  coimnands  in  like  manner  2  q.7  in  cap.  Sacerdotes  and 
in  cap.  Oves.  And  St.  Augustine  writes  in  the  epistle  against  Peti- 
lia,  that  "  We  should  not  obey  those  bishops  who  have  been  duly 
elected,  if  they  err,  or  teach  or  ordain  any  thing  contrary  to  the  ho- 
jly,  divine  Scripture." 

But,  since  the  bishops  have  other  power  and  jurisdiction  in  certain 
.matters,  as  those  relating  to  marriage  or  tithes,  they  derive  it  from 
ithe  power  of  human  law^s.  But  if  the  ordinaries  are  negligent  in 
such  office,  the  princes,  though  they  do  it  freely  or  reluctantly,  are 
under  obligation  in  that  case,  for  the  sake  of  peace,  to  put  into  execu- 
tion the  law  on  their  subjects,  for  the  prevention  of  discord  and  dis- 
turbance in  the  countries. 

Further,  it  is  called  in  question,  whether  bishops  have  power  also 
to  establish  in  the  church,  ceremonies  and  the  like  ordinances  con- 
cerning meats,  holy-days,  and  concerning  different  orders  of  minis- 
ters. Those  who  attribute  that  power  to  bishops,  cite  this  passage 
,of  Christ,  John  16,  12-13.  "I  have  yet  many  things  to  say  unto 
you,  but  ye  cannot  bear  them  now.  Howbeit,  when  he,  the  Spirit 
of  truth  is  come,  he  will  guide  you  into  all  truth."  In  addition  they 
introduce  the  example  also.  Acts  15,  20,  where  they  have  forbidden 
"  things  strangled  and  blood."  So  it  is  alleged  also,  that  the  Sab- 
bath was  changed  into  Sunday,  contrary  to  the  ten  commandments, 
as  they  regard  it,  and  no  example  is  urged  and  alleged  more  strenu- 
ously, than  the  change  of  the  Sabbath,  and  they  wish  to  maintain 
by  that,  that  the  power  of  the  church  is  great,  since  it  dispensed 
with  a  precept  of  the  ten  commandments,  and  has  effected  somewhai^ 
a  change  in  them. 


AUGSBURG    CONFESSION.  47 

But  relative  to  this  question  our  party  teach,  that  the  bishops 
have  no  power  to  appoint  and  establish  any  thing  contrary  to  the 
Gospel,  as  has  already  been  stated,  and  as  the  ecclesiastical  laws 
throughout  the  ninth  Distinction  teach.  Now  it  is  evidently  contra- 
ry to  the  command  and  word  of  God,  to  enact  or  command  laws  with 
a  view  to  atone  for  sins  and  to  merit  grace  by  them ;  for  it  calumni- 
ates the  honor  of  Christ's  merit,  if  we  presume  to  earn  grace  by  such 
ordinances.  It  is  also  clear,  that  on  account  of  this  opinion  human 
traditions  innumerable  have  prevailed  in  Christendom,  aftd  by  this 
means  the  doctrine  of  faith  and  the  righteousness  of  faith,  were  en- 
tirely suppressed — new  holy-days,  new  fasts  were  daily  commanded, 
new  ceremonies,  and  new  reverences  of  the  saints  were  instituted,  in 
order  to  merit  grace  and  all  blessings  from  God,  by  such  works. 
Again,  they  who  establish  human  traditions,  act  contrary  to  the 
command  of  God,  by  placing  sins  in  meats,  in  days,  and  the  like 
things,  and  by  thus  encumbering  Christendom  with  the  servitude  of 
the  law,  even  as  if  there  must  be  among  Christians  such  a  divine 
sei'vice,  to  merit  the  grace  of  God,  as  the  Levitical  service  of  God, 
which  He  should  have  commanded  the  Apostles  and  bishops  to  es- 
tablish, as  some  write  concerning  it.  And  there  is  no  doubt,  but 
that  some  of  the  bishops  have  been  deceived  by  the  example  of  the 
law  of  Moses  ;  hence  originated  those  innumerable  traditions,  that  it 
is  a  mortal  sin,  to  do  any  manner  of  work  on  holy-days,  even  with- 
out offence  to  others  ;  that  it  is  a  mortal  sin  to  neglect  the  canonical 
hours ;  that  certain  meats  pollute  the  conscience ;  that  fasting  is  a 
work,  by  which  God  may  be  reconciled ;  that  sin  in  a  case  reserved, 
will  not  be  forgiven,  except  the  reserver  of  the  case  be  first  entrea- 
ted ;  notwithstanding,  the  ecclesiastical  laws  do  not  speak  of  the  re- 
servation of  the  sin,  but  of  the  reservation  of  the  church-penalty. 

Whence,  then,  have  the  bishops  power  and  authority  to  impose 
such  traditions  upon  Christendom,  to  ensnare  men's  consciences? 
For  St.  Peter  in  the  Acts  of  the  Apostles,  forbids  the  "  yoke  to  be 
put  upon  the  neck  of  the  disciples,"  Acts  15,  10.  And  St.  Paul  to 
the  Corinthians,  says,  "  that  power  was  given  to  him  to  edification, 
and  not  to  destruction,"  2  Cor.  13,  10.  Why,  then,  do  they  multi- 
ply sins  by  such  traditions  ?  We  have  clear  declarations  from  the 
divine  writings,  which  forbid  the  establishment  of  such  traditions,  in 
order  to  merit  the  grace  of  God,  or  as  if  they  were  necessary  to  sal- 
vation. Thus  says  St.  Paul,  Col.  2,  16.  "  Let  no  man,  therefore, 
judge  you  in  meat,  or  in  drink,  or  in  respect  of  a  holy-day,  or  of  the 
new-moon,  or  of  the  Sabbath-days ;  which  are  a  shadow  of  things 
to  come ;  but  the  body  is  of  Christ."     Again,  verse  20.     "  Where- 


48  AUGSBURG   CONFESSION. 

fore,  if  ye  be  dead  with  Christ,  from  the  rudiments  of  the  world, 
why,  as  though  hving  in  the  world,  are  ye  subject  to  ordinances, 
which  say,  (touch  not ;  taste  not ;  handle  not ;  which  all  are  to  per- 
ish with  the  using  ;)  after  the  commandments  and  doctrines  of  men  ? 
Which  things  have  indeed  a  show  of  wisdom."  Again,  St.  Paul  to 
Titus,  1,  14,  forbids  publicly,  the  "  giving  heed  to  Jewish  fables, 
and  commandments  of  men  that  turn  from  the  truth." 

So  also  Christ  himself  speaks  of  those  who  urge  the  people  to  hu- 
man conoBaandments :  Matt.  15,  14.  "  Let  them  alone,  they  be 
blind  leaders  of  the  blind,"  and  rejecting  such  service,  says :  "  Eve- 
ry plant  which  my  heavenly  Father  hath  not  planted  shall  be  rooted 
up,"  verse  13.  Now,  if  the  bishops  have  power  to  encumber  the 
churches  with  incalculable  traditions,  and  to  ensnare  men's  con- 
sciences, why  then  does  the  holy  Scripture  so  often  forbid  the  mak- 
ing and  observing  of  human  traditions  ?  Why  does  it  style  them  the 
doctrines  of  devils?  Shall  the  Holy  Ghost  have  forewarned  all 
these  things  in  vain  ? 

Wherefore,  since  such  ordinances,  instituted  as  necessary,  in  order 
to  reconcile  God  and  to  merit  grace,  are  in  opposition  to  the  Gospel, 
it  is  by  no  means  suitable  for  the  bishops  to  enforce  such  services. 
For  the  doctrine  of  Christian  hberty  must  be  retained  in  Christen- 
dom, that  the  servitude  of  the  law  is  not  necessary  to  justi- 
fication, as  St.  Paul  writes  to  the  Galatians,  5,  1.  "  Stand  fast 
therefore  in  the  liberty  wherewith  Christ  hath  made  us  free,  and  be  not 
entangled  again  with  the  yoke  of  bondage."  For  the  chief  article 
of  the  Gospel,  that  without  our  'jierit  we  obtain  the  grace  of  God 
through  faith  in  Christ,  must  be  maintained,  and  that  we  do  not 
merit  it  by  services  instituted  by  men. 

What,  then,  should  be  held  concerning  Sunday  and  other  similar 
church  ordinances  and  ceremonies  ?  To  this  our  party  make  the 
following  reply : — That  the  bishops  or  pastors  may  make  regula- 
tions, in  order  that  things  may  be  carried  on  orderly  in  the  church, 
not  in  order  to  obtain  the  grace  of  God,  nor  yet  in  order  to  atone 
for  sins,  or  to  bind  the  consciences  of  men  with  them,  to  hold  them 
as  necessary  services  of  God,  and  to  regard  them,  as  if  they  commit 
sin,  if  they  break  them  without  offence  to  others.  Thus  St.  Paul  to 
the  Corinthians  ordains,  that  the  w^omen  in  the  congregation  should 
cover  their  heads,  1  Cor.  11,  5.  Again,  that  the  preachers  should 
speak  in  the  congregation  not  all  at  the  same  time,  but  in  order,  one 
after  another. 

It  is  proper  for  the  Christian  congregation  to  observe  such  regula- 
tion for  the  sake  of  peace  and  love,  and  in  this  case  to  be  obedient 


AUGSBURG    CONFESSION.  49 

to  the  bishops  and  pastors,  and  to  observe  it  so  far,  that  one  offend 
not  another,  in  order  that  there  may  be  no  disorder  or  unseemly  con- 
duct in  the  church ;  yet  so  that  the  consciences  of  men  be  not  en- 
cumbered with  the  idea  that  these  things  are  held  as  necessary  to 
salvation,  and  that  they  commit  sin,  if  they  violate  them  even  with- 
out offence  to  others ;  as,  no  one  says  that  a  woman  commits  sin, 
who  goes  abroad  bareheaded,  without  offending  the  people.  In  like 
manner  is  the  regulation  concerning  Sunday,  concerning  Easter, 
concerning  Pentecost,  and  the  like  holy-days  and  rites.  Those, 
then,  who  are  of  opinion,  that  the  regulation  of  Sunday  instead  of 
the  Sabbath,  was  established  as  a  thing  necessary,  err  very  much. 
For  the  holy  Scripture  has  abolished  the  Sabbath,  and  it  teaches 
that  all  ceremonies  of  the  old  law,  since  the  revelation  of  the  Gospel, 
may  be  discontinued.  And  yet  as  it  was  of  need  to  ordain  a  certain 
day,  so  that  the  people  might  know  when  they  should  assemble, 
the  Christian  church  ordained  Sunday  for  that  purpose,  and  posses- 
sed rather  more  inclination  and  willingness  for  this  alteration,  in  or- 
der that  the  people  might  have  an  example  of  Christian  hberty,  that 
they  might  know,  that  neither  the  observance  of  the  Sabbath,  nor  of 
any  other  day,  is  indispensable. 

There  are  many  injudicious  disputations  relative  to  the  change  of 
the  law,  relative  to  the  ceremonies  of  the  New  Testament,  relative  to 
the  alteration  of  the  Sabbath ;  all  of  which  have  sprung  from  the 
false  and  erroneous  opinion,  that  there  must  be  in  Christendom  a  di- 
vine service  commensurate  to  the  Levitical  or  Jewish  service  of  God, 
and  that  Christ  had  commanded  the  apostles  and  bishops  to  devise 
new  ceremonies,  which  might  be  necessary  to  salvation.  These  er- 
rors obtained  in  Christendom  when  the  righteousness  of  faith  was 
not  clearly  and  purely  taught  and  preached.  Some  argue  thus  con- 
cerning Sunday,  that  it  must  be  kept,  although  not  from  divine 
authority,  prescribing  form  and  measure  how  far  labor  may  be  per- 
formed on  that  holy-day.  But  what  else  are  such  disputations,  but 
snares  of  conscience?  For  although  they  presume  to  modify 
and  mitigate  human  traditions,  yet  no  i?tistx«tav  (epieikeian)  or  miti- 
gation can  be  attained,  so  long  as  the  opinion  exist  and  continue, 
that  they  are  necessary.  Now  this  opinion  must  remain,  if  men 
know  nothing  of  the  righteousness  of  faith,  and  of  Christian  liberty. 
The  Apostles  have  commanded  to  abstain  from  blood  and  things 
strangled.  But  who  observes  it  now  ?  Yet  they  do  not,  however, 
sin,  who  do  not  observe  it ;  because  even  the  Apostles  themselves 
3id  not  wish  to  burden  the  conscience  with  such  servitude,  but  they 
have  prohibited  it  for  a  time,  on  account  of  offence.     For  we  must  have 

7 


50  AUGSBURG    CONFESSION. 

regard  in  this  ordinance  to  the  chief  article  of  the  Christian  doctrine^ 
that  it  be  not  abrogated  by  this  decree. 

Scarcely  any  of  the  ancient  canons  are  observed  agreeably  to  their 
purport,  and  many  of  these  ordinances  are  going  out  of  use  daily, 
even  among  those  who  maintain  such  traditions  with  the  greatest 
diligence.  The  consciences  of  men  can  neither  be  advised  nor 
helped,  where  this  alleviation  is  not  observed,  that  we  know  that 
such  observance  of  traditions  is  not  held  as  necessary,  and  that  it  is 
harmless  to  the  conscience,  even  if  such  traditions  cease.  But  the 
bishops  might  easily  preserve  obedience,  if  they  would  not  urge 
upon  the  keeping  of  those  traditions,  which  cannot  be  observed  with- 
out sin.  But  now  they  do  this  thing,  they  forbid  the  administration 
of  the  holy  sacrament  in  both  elements :  again,  they  forbid  marriage 
unto  the  priests,  and  receive  no  one,  unless  he  has  first  taken  an 
oath,  that  he  will  not  preach  this  doctrine,  which  without  doubt  is 
commensurate  with  the  holy  Gospel. 

Our  churches  do  not  request  the  bishops  to  make  peace  and 
union,  at  the  expense  of  their  honor  and  dignity,  (though  this  would 
be  fit  for  the  bishops  to  do  in  a  case  of  necessity,)  but  they  entreat 
only,  that  the  bishops  discontinue  certain  unjust  burdens,  which  did 
not  exist  in  the  church  formerly,  and  which  are  received  contrary  to 
the  custom  of  the  universal  Christian  church.  There  might,  per- 
haps, have  been  some  reasons  for  these  when  they  were  first  estab- 
lished, but  they  are  not  suitable  for  our  times.  It  is  likewise  unde- 
niable, that  some  ordinances  were  received  through  ignorance. 
Wherefore  the  bishops  ought  to  have  the  kindness  to  mitigate  these 
ordinances,  since  such  change  would  not  be  injurious  to  the  preser-- 
vation  of  the  unity  of  the  Christian  church ;  for  many  ordinances  in- 
stituted by  men,  have  ceased  of  themselves  in  the  course  of  time,  and 
were  unnecessary  to  be  observed,  as  the  papal  laws  themselves  testify. 
But  if  it  cannot  be  granted,  or  obtained  from  them,  that  these  human 
ordinances  may  be  moderated  and  abolished,  which  cannot  be 
observed  without  sin,  we  must  follow  the  rule  of  the  Apostles, 
which  commands,  that  "  We  ought  to  obey  God  rather  than  men,'* 
Acts  5,  29. 

St.  Peter,  1  Pet.  5,  3,  forbids  the  bishops  to  dominate,  as  if  they 
had  power  to  force  the  churches  in  whatever  measure  they  please.- 
Now,  it  is  not  our  design  to  deprive  the  bishops  of  their  power,  but 
we  desire  and  entreat,  that  they  would  not  force  the  consciences  of 
men  to  sin.  But  if  they  will  not  desist  but  contemn  this  entreaty, 
they  may  consider  that  they  shall,  therefore,  be  under  obligation  to 
render  an  accoimt  unto  God,  since  by  this  obstinacy  of  theirs,  (hey 


AUGSBURG   CONFESSION.  -51 

give  occasion  for  disunion  and  schisms,  which  they  ought  justly  to 
help  to  prevent. 

CONCLUSION. 

These  are  the  principal  articles,  which  are  regarded  as  controver- 
ted. It  were  easy  indeed  to  enumerate  many  more  abuses  and  er- 
rors, but  in  order  to  be  brief,  and  to  prevent  prolixity,  we  have  men- 
tioned only  the  principal  ones,  by  which  the  others  will  be  easy  to 
judge  of.  For  in  former  times  much  complaint  existed  concerning 
indulgences,  pilgrimages,  and  the  abuse  of  excommunications.  The 
clergy  have  also  had  endless  disputes  with  the  monks  about  hear- 
ing confessions,  about  burials,  funeral  sermons,  and  numberless 
other  subjects.  All  such  we  have  thought  proper  to  pass  over  in 
mildness,  so  that  the  more  important  subjects  in  this  matter, 
might  be  the  better  perceived.  Nor  should  it  be  considered, 
that  any  thing  has  been  said  or  intimated  here  against  any  one  out 
of  hatred  or  disrespect ;  but  we  have  related  these  subjects  only, 
which  we  have  considered  as  necessary  to  cite  and  announce,  in  or- 
der that  it  might  be  the  more  clearly  perceived,  that  by  us  nothing- 
is  received  either  in  doctrine  or  ceremonies,  which  might  be  contrary 
to  the  holy  Scripture,  or  opposed  to  the  universal  Christian  church. 
For  it  is  clear,  indeed,  and  evident,  that  with  the  greatest  seduhty 
by  the  help  of  God  (without  boasting)  we  have  been  cautious 
that  no  new  and  ungodly  doctrine  insinuate  itself,  spread,  and  prevail  in 
our  churches. 

The  foregoing  articles  we  have,  in  conformity  with  the  edict,  de- 
sired to  submit,  as  an  indication  of  our  Confession,  and  of  our 
doctrine.  And  if  any  one  should  be  found  who  has  an  objection  to 
them,  we  are  ready  to  give  him  further  information  with  rea- 
sons from  holy  Writ. 

Your  imperial  Majesty's  most  humble  subjects- 

JOHN,  Elector  of  Saxony. 

GEORGE,  Margrave  of  Brandenburg. 

ERNEST,  Duke  of  Lüneburg. 

PHILIP,  Landgrave  of  Hesse. 

WOLFGANG,  Prince  of  Anhalt. 

The  Imperial  city  of  Nuremburg. 

The  Imperial  city  of  Reuthngen. 


APOLOGY  TO  THE  AUGSBURG  CONFESSION, 


BY 
PHILIP  MELANCHTHON. 


PREFACE. 

After  the  Confession  of  our  princes  had  been  publicly  recited,  cer- 
tain monks  and  theologians  drew  up  a  Confutation  of  our  articles, 
which  his  imperial  Majesty  caused  to  be  read  in  a  convention  of  the 
princes,  and  required  our  princes  to  give  their  assent  to  the  Confuta- 
tion. But  our  princes,  having  heard  that  many  articles  were  cen- 
sured, which  they  could  not  reject  without  great  violation  of  con- 
science, desired  a  copy  of  the  Confutation  to  be  shown  them,  in  order 
that  they  might  see  what  the  opposition  condemned,  and  be  able  to 
refute  their  arguments.  And  in  a  cause  like  this,  relating  to  the 
regulation  of  conscience  and  the  principles  of  religion,  they  supposed 
that  their  adversaries  would  not  obstinately  withhold  their  manu- 
script. But  this  reasonable  request  our  princes  were  not  able  to  ob- 
tain, except  under  the  most  dangerous  terms,  which  they  could  not 
accept.  A  reconcihation,  however,  was  afterwards  attempted,  when 
it  appeared  that  our  princes  declined  no  proposition  however  burden- 
some, \\ath  which  they  could  comply  without  a  violation  of  consci- 
ence. But  our  adversaries  pertinaciously  demanded  that  we  should 
approve  certain  manifest  errors  and  abuses ;  and  when  we  declared 
our  utter  inability  to  comply,  his  imperial  Majesty  again  demanded 
that  our  princes  should  give  their  assent  to  the  Confutation.  This 
our  princes  refused  to  do.  For  how  could  they  agree  to  objections 
on  the  subject  of  religion  which  they  had  never  seen  ?  And  they  had 
heard  that  some  articles  were  condemned,  concerning  which  they 
could  not,  without  conscious  guilt,  coincide  with  the  determinations 
of  their  adversaries.  They  directed  me,  however,  and  some  others, 
to  prepare  an  Apology  to  our  Confession,  in  which  should  be  ex- 
plained to  his  imperial  Majesty  the  reasons  why  we  could  not  em- 
brace the  Confutation.,  and  in  which  many  objections  of  our  adversa- 


54  PREFACE  TO  THE  APOLORY. 

ries  should  be  repelled.  For  some  of  us  had  heard  the  general  heads 
and  points  of  argument  while  the  Confutation  was  being  read.  This 
Apology  they  submitted  to  his  imperial  Majesty,  in  order  that  he 
might  know  that  we  were  prevented  by  very  great  and  weighty  rea- 
sons, from  approving  the  Confutation.  But  his  Majesty  would  not 
receive  the  manuscript.  Afterwards  a  certain  edict  was  published, 
in  which  our  adversaries  boasted  that  they  had  confuted  our  Confes- 
sion from  the  Scriptures. 

Accordingly,  my  reader,  you  now  have  our  Apology,  from  which 
you  will  learn  what  determinations  our  adversaries  have  made ; — 
that  they  have  condemned  several  articles  contrary  to  the  plain  de- 
claration of  the  Holy  Spirit,  though  they  have  been  far  from  shaking 
our  convictions  by  the  evidences  of  Scripture.  And  although  we 
commenced  the  Apology,  by  conferring  at  first  with  others,  yet  du- 
ring its  preparation  I  have  added  some  things.  For  this  reason  I 
have  prefixed  my  name,  that  no  one  may  complain  that  the  book  has 
been  published  without  a  definite  author.  It  has  always  been  my 
custom  in  these  controversies,  as  far  as  I  could  consistently,  to  retain 
the  ordinary  forms  of  doctrine,  that  harmony  might  at  some  time  be 
the  more  easily  re-established.  Nor  would  I  now  pursue  a  different 
course  though  I  might  with  propriety  draw  the  men  of  this  age  far- 
ther from  the  opinions  of  our  adversaries.  But  these  adversaries  are 
so  conducting  the  dispute,  that  they  prove  themselves  to  be  not  in 
search  either  of  truth  or  harmony,  but  thirsting  for  our  blood. 

And  now  having  written  in  a  spirit  as  moderate  as  possible,  if  any 
thing  be  said  here  which  may  seem  too  harsh,  I  must  premise  that  I 
am  contending,  not  with  the  emperor  or  the  princes,  whom  I  rever- 
ence as  I  ought,  but  with  the  theologians  and  the  monks  who  have 
written  the  Confutation.  But  I  have  recently  seen  the  Confutation, 
and  I  have  observed  that  it  is  written  in  a  spirit  so  insidious  and  vi- 
tuperative, that  on  some  points  it  might  deceive  even  the  most  vigi- 
lant. I  have  not  touched,  however,  all  the  subjects  of  dispute ;  for 
the  task  would  be  endless ; — but  I  have  examined  the  principal  ar- 
guments, for  the  purpose  of  leaving  an  evidence  among  all  nations, 
that  we  have  maintained  just  and  pious  views  in  reference  to  the 
Gospel  of  Christ.  Discord  is  by  no  means  agreeable  to  us,  nor  are 
we  alarmed  at  our  own  danger,  though  we  easily  perceive  the  bitter- 
ness of  those  odious  passions  with  which  we  see  our  adversaries  in- 
flamed. But  we  cannot  resist  the  clear  convictions  of  truth,  or  dis- 
regard the  exigency  of  the  church ;  for  we  believe  that  every  diffi- 
culty and  every  danger  should  be  sustained,  for  the  glory  of  Christ 
and  the  advancement  of  the  church.    "We  aie  confident  tliat  GotI 


PREFACE    TO    THK    APOLOGY.  55 

will  approve  our  obedience,  and  we  await  with  patient  hope  the 
more  equitable  decisions  of  posterity.  For  it  cannot  be  denied  that 
many  points  of  Christian  doctrine,  which  it  is  essential  to  keep  appa- 
rent before  the  church,  and  which  had  lain  for  ages  with  canonists, 
monks,  and  fallacious  theologians,  buried  in  opinions  more  pernicious 
and  dangerous  than  we  are  allowed  here  to  portray,  have  been  elici- 
ted and  explained  by  our  adherents.  We  have  the  public  testimoni- 
als of  many  virtuous  men,  who  render  thanks  to  God  for  the  inesti- 
mable blessing  in  teaching  them  on  many  essential  points,  more  val- 
uable things  than  our  adversaries  generally  maintain.  We  therefore 
recommend  our  cause  to  Christ  who  will  finally  decide  these  contro- 
versies, and  we  entreat  him  to  regard  his  wasted  and  afflicted 
churches,  and  restore  them  to  pious  and  perpetual  harmony. 


APOLOGY  TO  THE  AUGSBURG  CONFESSION. 


The  adversaries  a  pprove  of  the  first  article  of  our  Confession,  in 
which  it  is  indicated  that  we  believe  and  teach,  that  there  is  one 
eternal,  individual,  undivided,  divine  essence,  and  yet,  that  there  are 
three  distinct  persons  in  this  divine  essence,  (or  being)  equally  pow- 
erful, equally  eternal,  God  the  Father,  God  the  Son,  and  God  the 
Holy  Ghost.  This  article  we  have  ever  taught  and  defended  in  its 
purity,  and  we  maintain  and  feel  certain,  that  it  has  a  foundation  in 
the  holy  Scriptures,  so  firm,  good,  and  infallible  that  no  one  can 
eensure  or  refute  it. 

Wherefore  we  conclude  without  hesitation,  that  all  those  who 
hold  or  teach  otherwise,  are  idolaters  and  blasphemers  and  aliens 
fi-om  the  church  of  Christ. 

I.    CONCERNING   ORIGINAL   SIN. 

Nor  do  the  adversaries  object  to  the  second  article  concerning 
original  sin ;  yet  they  censure  our  definition,  in  which  we  assert 
what  original  sin  is ;  though  we  merely  spoke  of  it  incidentally  in 
that  place. 

Immediately  in  the  outset  your  imperial  Majesty  will  perceive, 
that  our  opponents,  while  they  frequently  comprehend  or  understand 
scarcely  any  thing  relative  to  this  all  important  subject,  they  often 


56  APOLOGY. 

pervert  our  words  maliciously  and  intentionally,  or  misconstrue  our 
meaning.  For  although  we  have  stated  in  the  most  simple  and  clear 
manner,  what  original  sin  is,  or  is  not,  yet  however,  they  have  out 
of  mahce  and  ill-will,  given  an  improper  construction,  intentionally, 
to  the  plainest  and  most  simple  language. 

For  thus  they  say :  you  declare  original  sin  to  be  this,  that  we 
are  born  with  a  mind  and  heart,  in  which  there  is  no  fear  of  God,  or 
confidence  in  Him, — but  this  is  real  guilt,  and  an  act  itself,  or  actu- 
alis  culpa  ;  therefore  it  is  not  original  sin. — It  is  by  no  means  diffi- 
cult to  perceive  and  to  judge,  that  such  cavils  proceed  from  the  the- 
ologians, and  not  from  the  counsels  of  the  emperor.  Now  al- 
though we  are  able  to  confute  very  easily  these  envious,  dan- 
gerous, and  wanton  constructions ;  yet,  in  order  that  all  upright 
and  honorable  persons  may  understand  that  we  teach  nothing  im- 
proper in  this  respect,  we  request  them  to  examine  our  former  Ger- 
man Confession,  presented  at  Augsburg, — this  will  sufficiently 
prove  that  we  teach  nothing  new  or  unheard  of.  For  thus  it  is 
written  in  that  Confession : — *Weiter  wird  gelehret,  dass  nach  dem 
Fall  Ada  alle  Menschen,  so  natürlich  gebohren  w^erden,  in  Sünden 
empfangen  und  gebohren  werden  ;  das  ist,  dass  sie  alle  von  Mutter- 
leibe an,  voll  böser  Lust  und  Neigung  sind,  keine  wahre  Gottes- 
furcht, keinen  wahren  Glauben  an  Gott  von  Natur  haben  können. 

From  this  it  is  evident,  that  we  maintain,  with 'respect  to  those 
that  are  born  of  flesh,  that  they  are  unfit  for  all  things  pertaining  to 
God ;  do  not  sincerely  fear  Him  and  cannot  either  believe  or  trust 
in  Him.  We  here  speak  of  the  inborn  evil  character  of  the  heart, 
not  only  of  actual  guilt,  or  of  real  crimes  or  sins ;  for  we.  say,  that 
in  all  the  children  of  Adam  there  are  evil  inclinations  and  desires, 
and  that  it  is  not  in  the  power  of  any  one  to  prepare  his  heart  of 
himself,  to  know  God,  or  sincerely  to  confide  in,  or  fear  Him. 

We  are,  however,  desirous  of  hearing  what  can  be  censured  here. 
For  pious  and  upright  individuals,  loving  the  truth,  perceive,  with- 
out any  doubt,  that  we  are  sufficiently  clear  and  correct  in  our 
views.  In  this  sense  we  say  also  in  our  Latin  Confession,  that  in 
natural  man  there  is  not  potentia,  i.  e.  not  sufficient  virtue,  or  abili- 
ty, even  in  innocent  children,  who  are  incapable  from  Adam,  ever  to 
fear  and  to  love  God  sincerely.  But  in  adults  or  grown  persons, 
besides  the  innate  evil  disposition  of  the  heart,  tliere  are  acts  anfl  ac- 
tual sins. 

Wherefore,  when  we  mention  innate  evil  desires,  we  mean  not 

*For  a  translation  ol"  these  words,  see  Article  II.  of  the  Augsburg  Conles-sion. 


OF    ORIGINAL    SIN.  57 

only  the  acts,  the  evil  Avorks,  or  fruits,  hut  the  evil  inclinations 
within,  which  continue  so  long  as  we  are  not  born  anew  through  the 
Spirit  and  faith.  But  we  shall  hereafter  show  more  fully,  that  we 
have  described  original  depravity,  viz.  what  it  is  and  is  not,  accord- 
insr  to  the  ancient  and  usual  manner  of  the  scholastics,  and  that  we 
have  made  no  innovation.  I  must  however,  first  show  for  what  rea- 
son in  this  place,  I  have  preferred  these  terms  particularly,  and  not 
others. 

Thus  our  adversaries  themselves  speak  upon  this  subject  in  their 
schools,  and  acknowledge  that  evil  desires  constitute  the  material  or 
■  Tnateriale  of  original  sin,  as  they  term  it.  Wherefore,  as  I  wished 
to  define  what  original  sin  is,  I  could  not  pass  over  this,  especially 
at  this  time  ;  since  some  treat  of  these  innate  evil  desires  more  in  an 
michristian  manner,  according  to  their  knowledge  of  philosophy,  than 
according  to  the  divine  word  or  holy  Scriptures.  For  some 
declare  that  original  sin  in  Imman  nature  is  not  an  innate  in- 
chnation  to  sin,  but  merely  a  defect  and  an  imposed  charge  or 
burden,  which  all  the  descendants  of  Adam  must  bear  on  account  of 
his  sins,  (not  their  own,)  and  that  therefore  all  are  mortal,  but  not 
that  they  themselves  by  nature  inherited  sui  from  their  mothers' 
womb. 

They  say,  moreover,  that  no  one  is  condemned  eternally  on  ac- 
count of  original  sin  or  depravity  alone;  but  precisely  as  bondmen 
and  bondservants  are  born  of  a  bondmaid,  not  on  account  of  any  fault 
in  themselves,  but  because  they  must  sustain  and  bear  the  mis- 
fortunes and  misery  of  their  mother,  though  they  are  born  as  other 
people  without  blemish;  so  original  sin  likewise  is  not  an  inborn 
evil  or  sin,  but  merely  a  defect,  an  incumbrance  which  we  bear 
from  Adam,  but  of  ourselves  we  do  not  exist  in  sin  and  inherit  dis- 
pleasure. 

In  order,  then,  to  show  that  a  doctrine  so  unchristian  did  not  meet 
our  approbation,  I  have  employed  these  w'ords : — Mil  inen  from 
their  mothers'  ivomb  are  full  of  evil  desires  and  inclinations.  And 
therefore  I  also  call  original  sin  a  disease,  for  the  purpose  of  show- 
ing that  not  a  part  merely,  but  the  whole  man  with  his  whole  na- 
ture, is  born  wüth  this  disease  constitutionally  inherent.  Wherefore 
we  denominate  it  likewise  not  merely  an  evil  desire,  but  also  main- 
tain that  all  men  are  born  in  sin,  without  fear  of  God  and  without 
faith.  Nor  do  we  add  this  without  sufficient  grounds.  The  scho- 
lastics treat  of  original  sin,  as  if  it  were  but  a  loose,  slight  defect, 
and  do  not  understand  what  original  depravity  is,  or  in  what  light 
the  holy  Fathers  (ecclesiastical  writers)  considered  it. 


Ö8  APOI.OGY, 

When  the  sophists  endeavor  to  define  what  original  sin  is,  what 
ihafomes  or  evil  propensity  is,  they  say,  among  other  things,  in  their 
usual  superficial  manner,  that  it  is  a  defect  in  the  body,  and  propoi^d 
the  questions :  "  Whether  this  defect  was  first  communicated  to  Adam 
by  poison  from  the  forbidden  fruit  in  Paradise,  or  by  the  afflation  of 
the  serpent  ?"  Again,  "  Whether  the  defect  is  the  more  increased  by 
the  poison  the  longer  it  operates  ?"  With  such  litigious  questions 
they  have  quite  confounded  and  suppressed  the  principal  point,  and 
the  most  important  question  relative  to  what  original  sin  is. 

Wherefore  in  speaking  of  original  sin,  they  omit  the  most  essential 
and  necessary  part,  and  in  no  respect  consider  our  principal  misery, 
namely,  that  we  human  beings  are  all  born  in  such  a  manner,  that  we 
neither  know,  see,  nor  observe  God  or  his  works, — that  we  despise 
him — that  we  do  not  fear  and  trust  in  him  sincerely,  and  that  we  hate 
his  judgments.  Again,  that  all  of  us  by  nature  flee  from  God,  as 
from  a  tyrant,  and  are  displeased  with,  and  murmur  against  his  will ; 
and  that  we  do  not  confide  in,  or  venture  any  thing  upon,  the  good- 
ness of  God,  but  ever  rely  more  upon  our  wealth,  our  property,  our 
friends.  This  active  hereditary  contagion  by  which  our  whole  na- 
ture is  corrupted,  by  which  we  all  inherit  such  hearts,  minds,  and 
thoughts  from  Adam,  as  are  immediately  opposed  to  God  and  to  his 
first  and  greatest  commandment,  the  scholastics  pass  over  in  silence» 

And  they  speak  of  this  subject,  as  if  human-  nature  were  uncor- 
rupted  and  capable  of  greatly  reverencing  God,  of  loving  him  above 
all  things,  of  keeping  his  commandments,  &c.,  and  do  not  see  that 
they  contradict  them^selves.  For  if  we  were  able  from  our  own 
strength  to  do  these  things,  viz.  to  reverence  God  greatly,  to  love 
him  sincerely,  to  keep  his  commandments,  what  would  this  differ  from 
being  a  n€w  creature  in  Paradise,  entirely  pure  and  holy  ?  If  we 
ar-e  capable,  by  our  own  strength  and  powör,  of  accomplishing  so  great 
a  thing  as  to  love  God  above  all  things,  to  keep  his  commandments, 
as  the  scholastics  boldly  assert,  what  then  is  original  depravity  ? 
And  if,  by  our  own  power,  we  can  become  righteous,  then  is  the  grace- 
of  Christ  unnecessary.  W^hat  need  would  we  have  of  the  Holy 
Spirit,  eould  we,  by  human  ability,  love  God  above  all  things, 
and  keep  his  commandments  I 

Here  every  individual  perceives  how  absurdly  our  adversaries 
treat  upon  this  important  subject.  They  acknowledge  the  minor 
defects  of  sinful  nature,  but  do  not  consider  the  greater  hereditary 
miseries  and  calamities  of  which  all  the  Apostles  com.plain,  of  which 
all  the  prophets  and  the  holy  Scriptures  every  where  speak,  as  the 
14th   Psalm   and   several    others   say  :— "  There   is   none    that    is 


OF   ORIGINAL    SIN.  59 

just,  no  not  one ;  there  are  none  who  seek  after  God ;  there  is  none  that 
doeth  good,  no,  not  one  ;"  Psalm  5,  9,  "  Their  throat  is  an  open  sep- 
ulchre ;  they  flatter  with  their  tongues ;  the  fear  of  God  is  not  be- 
fore their  eyes."  And  certainly  the  holy  Scriptures  show  plainly  that 
all  this  has  not  suddenly  flown  to  us  upon  wings,  but  is  inherent  in 
us  from  our  birth. 

But  while  the  scholastics  mingle  much  philosophy  with  the 
Christian  doctrines,  and  speak  a  great  deal  about  the  light  of  reason 
and  the  actihus  elicitis,  they  place  too  much  confidence  in  free  will 
and  our  own  works.  Upon  this  subject  they  have  taught  that  men 
become  justified  before  God,  by  a  life  externally  honest ;  and  have 
not  perceived  the  innate  impurity  within  the  heart,  which  no  one 
discovers,  except  through  the  word  of  God  alone ;  of  which  the 
scholastics  have  very  sparingly  and  rarely  treated  in  their  books. 
We  also  say  that  it  is  within  our  power  to  lead  a  life  to  some  ex- 
tent externally  honest ;  but  to  become  just  and  holy  in  the  sight  of 
God,  does  not  he  in  our  power. 

These  are  the  reasons,  for  which,  m  defining  original  sin,  I  made  men- 
tion of  innate  evil  desires,  and  stated  that  by  his  own  natural  powers 
no  man  is  able  to  fear  God,  or  to  trust  in  him.  For  I  desired  to 
show  that  original  sin  embraces  within  itself  this  depravity  also,  viz. 
that  no  man  knows  or  reverences  God,  that  none  can  confide  in  him 
sincerely,  none  can  fear  and  love  him.  These  are  the  chief  charac- 
teristics of  this  hereditary  contagion,  by  which  through  Adam,  we  all 
are  purposed  and  determined  directly  against  God,  against  the  first 
table  of  Moses,  and  the  greatest  and  highest  divine  commandment. 

And  we  have  here  taught  nothing  new.  The  old  scholastics,  if 
we  understand  them  correctly,  have  said  precisely  the  same  thing.  For 
they  say  that  original  sin  is  a  want  of  the  original  purity  and  righteous- 
ness of  Paradise.  But  what  is  justitia  originalis,  or  original  right- 
eousness in  Parachse  ?  Righteousness  and  holiness  in  the  Scriptures, 
are  not  only  to  observe  the  second  table  of  the  Decalogue,  to  do 
good  works,  and  to  serve  our  neighbor ;  but  the  Scriptures  call  him 
pious,  holy,  and  righteous,  who  keeps  and  observes  the  first  table — 
the  first  commandment — that  is,  who  sincerely  fears  and  loves  God, 
and  trusts  in  him. 

Therefore,  the  purity  and  incorruptness  of  Adam  did  not  consist 
only  of  perfect  physical  health  and  purity  of  blood,  or  of  unimpaired 
powers  of  the  body,  as  they  speak,  but  the  greatest  property  of 
this  noble  first  creature  was  a  light  shining  in  the  heart,  by  which  a 
knowledge  of  God  and  of  his  works  was  communicated — a  real  fear  of 
God — a  truly  sincere  confidence  in   him,  and  in  all  respects  a  genu- 


60  APOLOGY. 

Ine  correct  unclerstancling,  and  a  heart  overflowing  with  love,  good- 
ness, and  joyfulness  towards  God  and  'all  divine  things. 

And  this  the  holy  Scriptures  also  testify,  where  they  say,  that 
man  was  created  after  God's  ov;n  image  and  likeness.  Gen.  1,  27. 
For  what  else  is  this,  but  that  the  divine  wisdom  and  righteousness, 
which  are  of  God,  were  formed  in  man  ?  Through  which  we  know 
God,  through  which  the  brightness  of  God  was  reflected  in  us,  that 
is,  that  these  gifts,  a  truly  clear  knowledge  of  God,  real  fear  of  and 
confidence  in  him,  etc.,  were  given  to  man  when  he  was  first  crea- 
ted. 

For  Irenaeus  and  Ambrose,  who  speak  in  the  same  sense  as  the 
above,  of  the  image  and  similitude  of  God,  say  among  other  things : 
"  The  soul  in  which  God  is  not  always,  is  not  formed  after  his  image." 
And  Paul  in  his  epistles  to  the  Ephesians  and  Colossians,  shows  suf- 
ficiently clear,  that  nothing  else  is  meant  'in  the  Scriptures  by  the 
image  of  God,  but  knowledge  or  perception  of  God — Stud  true  integ- 
rity and  righteousness  before  God. 

And  Longobard  says  distinctly,  that  "  The  righteousness  first  crea- 
ted in  Adam,  is  the  image  and  the  likeness  of  God,  which  God 
forn\ed  in  man."  I  recite  the  opinions  and  sentiments  of  the  ancients, 
which  causes  no  difficulty  in  the  interpretation  of  Aug  ustine  respecting 
the  image  of  God.  Wherefore,  when  they  say  what  original  sin  is, 
and  declare  that  it  is  a  want  of  the  righleousnes-'s  first  created  in 
man,  they  mean  that  man  is  not  only  corrupted  in  body,  or  the  low- 
er and  less  important  faculties ;  but  that  he  ha  s  also  lost  by  it 
those  higher  gifts,  a  real  knowledge  or  perception  of  God,  true  love 
and  confidence  in  him,  and  the  power,  the  light  in  his  hefii't  which 
creates  in  him  love  and  desire  for  all  this.  For  the  scholastici  or 
theologians  themselves  teach  in  the  schools,  thf  :t  this  same  inborn 
righteousness  would  have  been  hnpossible  for  nis,  without  special 
gifts  and  the  aid  of  grace. 

And  in  order  to  be  plainly  understood,  thesf  >  gifts  we  call,  the 
fear  of  God,  the  knowledge  of  and  confidence  in  him.  From  all  this 
it  appears  sufficiently  clear,  that  in  defining  wha  t  original  sin  is,  the 
ancients  coincide  with  us  precisely ;  and  that  i  t  was  their  opinion, 
that  through  it  we  are  not  only  disqualified  for  a  pure  or  good  work, 
but  that  we  are  also  born  in  the  melancholy  stai  te  of  being  destitute 
of  a  good  heart,  a  heart  inclined  to  God  and  trul  y  loving  him. 

Precisely  the  same,  is  the  opinion  of  August!  ne,  where  he  states 
in  like  manner,  what  original  sin  is,  and  which  he:  is  accustomed  to  de- 
nominate an  evil  desire ;  for  he  designed  showing  that  since  the  fall  of 
Adam,  instead  of  righteousness,  evil  desires  are  imii  ite  in  us.     For  since 


OF   ORIGINAL   SIN.   •  61 

the  fall,  as  by  nature  we  are  born  in  sin,  not  fearing,  or  loving  God,  or 
trusting  in  hiin,  we  do  nothing  else,  but  that  we  trust  in  ourselves, 
despise  God,  or  become  obstructed  and  flee  from  him. 

And  the  words  of  Augustine  embrace  and  contain  the  meaning  of 
those  who  say,  that  original  depravity  is  a  want  of  the  original  righte- 
ousness ;  that  it  is  the  evil  desires  which,  instead  of  this  righteousness, 
attach  to  us.  And  these  evil  desires  are  not  merely  a  corruption  or 
disorganization  of  the  original  perfect  physical  health  of  Adam  in 
Paradise,  but  also  an  evil  desire  and  inclination  through  which,  ac- 
cording to  the  very  best  and  highest  powers  and  light  of  reason,  we 
are  nevertheless  carnally  minded  and  alienated  from  God.  Nor  do 
those  know  what  they  say,  who  teach  that  man  is  able  by  his  own 
strength  to  love  God  above  all  things,  and  who  must  at  the  same  time 
acknowledge,  that  so  long  as  this  life  continues,  evil  desires  still  re- 
main, so  far  as  they  are  hot  entirely  mortified  by  the  Holy  Ghost. 

We  have,  therefore,  in  our  description  of  original  sin,  been  thus 
particular  in  describing  and  expressing,  both  the  evil  desire  and  the 
want  of  original  righteousness  in  Paradise  ;  and  we  add  that  this 
want  is  in  consequence  of  the  descendants  of  Adam  not  trusting  sin- 
cerely in  God,  not  fearing  and  loving  him :  and  that  the  evil  desire 
results  from  our  being  by  nature  opposed  to  God  with  our  whole 
heart,  mind,  and  strength ;  in  consequence  of  which  we  do  not 
only  seek  after  all  kinds  of  sensual  enjoyments  of  the  body,  and 
trust  to  our  own  wisdom  and  righteousness,  but  entirely  forget  God, 
and  feel  for  him  but  httle,  indeed,  no  reverence  at  all.  And  not  only 
the  ancient  Fathers,  as  Augustine  and  others,  but  the  latest  teachers, 
and  scholastics,  maintain  that  these  two  conditions  together  consti- 
tute original  sin,  viz.  evil  desire  and  the  want  of  righteousness.  For 
thus  says  St.  Thomas,  that  "  Original  sin  is  not  only  a  want  of  ori- 
ginal righteousness,  but  an  inordinate  desire  or  lust  in  the  soul. 
Therefore  it  is,"  continues  he,  "  not  only  a  mere  want,  but  also  aliquid 
■positivum.'''  And  Boneventura  also  says  plainly  :  "  If  it  is  asked, 
what  original  sin  is,  this  is  the  right  answer,  that  it  is  an  unrestrained 
evil  desire.  The  right  answer  also  is,  that  it  is  a  want  of  righteous- 
ness,"— the  one  including  the  other. 

Hugo  also  intends  the  very  same  thing,  where  he  says,  that  "  Ori- 
ginal sin  is  blindness  in  the  mind,  and  evil  desire  in  the  flesh."  For 
he  wishes  to  show,  that  we  descendants  of  Adam  are  all  born  in  such  a 
manner  that  we  do  not  know  God — that  we  despise  him  and  do  not  trust 
in  him — yea,  that  we  flee  from,  and  hate  him.  For  Hugo  desired  to 
comprise  this  briefly  in  the  words,  "  ignoraniia  in  mente,^^  blindness 
m  ignorance  in  the  mind.     And  these  passages  of  the  latest  teachers 


62  APOLOCY. 

harmonize  with  the  holy  Scriptures.  For  Paul  often  speaks  clearly 
of  original  sin,  as  a  want  of  divine  light,  &c., — as  in  1  Cor.  2,  14: 
"  But  the  natural  man  receiveth  not  the  things  of  the  Spirit  of  God ;" 
and  in  other  places  he  calls  it  evil  desire,  as  in  Rom.  7,  5,  23,  where 
he  says :  "  But  I  see  another  law  in  my  members,"  &c.  Which 
evil  desire  brings  forth  all  kinds  of  evil  fruit. 

Here  I  could  adduce  many  more  passages  from  the  Scriptures, 
upon  these  two  points,  but  on  a  truth  so  evident  I  deem  it  unneces- 
sary. Every  intelligent  individual  will  readily  perceive,  that,  to  be 
without  the  fear  of  God,  and  confidence  in  him  in  our  hearts,  is  not 
only  actus,  or  actual  sin,  but  an  innate  want  or  destitution  of  divine 
light  and  of  every  thing  good — a  want  or  destitution  which  contin- 
ues, so  long  as  we  are  not  born  anew  through  the  Holy  Ghost  and 
enlightened  by  him. 

The  manner,  then,  in  which  we  have  hitherto  written  and  treated 
of  original  sin,  is  not  new,  or  adverse  to  what  the  holy  Scriptures  and 
the  universal  Christian  church  teach ;  but  we  are  bringing  to  light 
again,  the  good,  clear,  necessary  passages  of  the  holy  Scriptures  and 
of  the  Fathers,  which  were  suppressed  by  the  imprudent  cavils  of 
the  sophists ;  and  we  earnestly  desire  to  restore  the  Christian  doc- 
trines to  their  purity.  For  it  is  evident  that  the  sophists  and  scho- 
lastics did  not  understand  what  the  Fathers  meant  by  the  words, 
"want  or  destitution  of  the  first  righteousness." 

It  is,  however,  very  necessary  to  treat  properly  and  correctly  of 
this  subject,  and  to  define  what  original  sin  is ;  and  no  one  can  sin- 
cerely long  for  or  desire  Christ,  and  the  inestimable  treasures  of  di- 
vine grace  and  favor  of  which  the  Gospel  speaks,  who  does  not 
know  and  acknowledge  his  wretchedness  and  his  disease ;  as  Christ 
says,  Matt.  9,  12,— Mark  2,  17.  "  They  that  be  whole  need  not  a 
physician."  All  holy,  honorable  life  or  conduct,  all  the  good  works 
that  ever  can  be  performed  by  man  upon  earth,  are  mere  hypocrisy 
and  abomination  before  God,  if  we  do  not  first  perceive  and  acknowl- 
edge that  we  are  miserable  sinners  by  nature,  in  the  displeasure  of 
God,  neither  fearing  nor  loving  him.  Thus  says  the  prophet  Jere- 
miah 31,  19.  "  After  that  I  was  instructed,  I  smote  upon  7ny 
thigh ;"  and  Psalm  116,  11,  "  AlII  men  are  liars ;"  that  is,  they  are 
not  rightly  disposed  towards  God. 

Here  our  adversary  decry  Dr.  Luther  with  vehemence,  because 
he  has  written,  that  original  sin  remains  also  after  baptism  ;  and 
they  say  besides,  that  this  article  was  justly  condemned  by  Leo  X. 

But  your  imperial  Majesty  will  perceive  clearly  here,  that  they 
treat  us  with  the  greatest  injustice.     Because  our  adversaries  imder- 


OF    ORIGINAL    ÄJIN.  63 

stand  perfectly,  in  what  sense  Dr.  Luther  desires  this  tobe  understood, 
where  he  says :  original  sin  remains  after  baptism.  For  he  has 
ever  taught  clearly,  that  holy  baptism  extirpates  and  removes  the 
entire  guilt  and  hereditary  debt  (Erbpflicht)  of  original  sin ;  although, 
the  material  (as  they  call  it)  of  the  sin,  namely  the  evil  desire  and 
lust,  remains. 

Besides,  in  all  his  writings  respecting  this  same  material,  he  adds, 
that  the  Holy  Ghost,  which  is  given  through  baptism,  begins  inter- 
nally to  mortify  and  to  blot  out  the  remaining  evil  desires  daily,  and 
brings  into  the  heart  a  new  light,  a  new  mind,  and  spirit.  In  the 
same  sense  Augustine  also  writes,  where  he  says :  "  Original  sin  is 
forgiven  in  baptism,  not  that  it  becomes  extinct,  but  that  it  is  not 
imputed." 

Here  Augustine  openly  acknowledges,  that  the  sin  remains  in  us, 
although  it  is  not  imputed  unto  us.  And  this  passage  of  Augustine 
met  the  approbation  of  the  teachers  afterwards  so  well,  that  it  was 
cited  in  the  Decree.  And  in  opposition  to  Julian,  Augustine  says: 
"  The  law,  which  is  in  our  own  members,  is  put  away  through  spirit- 
ual regeneration  ;  and  yet  remains  in  the  flesh,  which  is  mortal.  It 
is  put  away,  for  the  guilt  is  entirely  reiiitted  through  the  sacrament, 
through  which  the  believers  are  born  anew  ;  and  yet  it  remains — for 
it  produces  evil  desires,  against  which  the  believer  strives." 

That  Dr.  Luther  thus  believes  and  teaches,  our  adversaries  know 
full  well ;  and  as  they  cannot  assail  the  doctrine  itself,  but  must  ac- 
knowledge its  truth,  they  maliciously  pervert  his  words,  and 
interpret  his  meaning  falsely,  in  order  to  suppress  the  truth  and 
to  condemn  it  without  a  cause. 

But  the  adversaries,  moreover,  deny  that  evil  desires  are  a  burden 
imposed,  and  a  penalty  inflicted  upon  us,  and  contend  that  they  are 
not  a  sin  which  merits  death  and  condemnation.  On  the  contrary, 
Dr.  Luther  says,  that  they  are  a  sin  thus  condemnable,  I  have 
stated  above  that  Augustine  also  speaks  to  the  same  intent,  that  or- 
iginal sin  is  innate  evil  desire.  If  this  is  spoken  erroneously,  they 
may  settle  the  point  with  Augustine. 

Upon  this  subject  Paul  says,  Rom.  7,  7,  8.  "  I  had  not  known 
sin  but  by  the  law :  for  I  had  not  known  lust,  except  the  law  had 
said.  Thou  shalt  not  covet."  Here  Paul  plainly  says,  that  he  did 
not  know  that  lust  or  evil  desire  is  sin,  &c..  Again,  Rom.  7,  23. 
"  I  see  another  law  in  my  members,  warring  against  the  law  of  my 
mind,  and  bririging  me  into  captivity  to  the  law  of  sin,  which  is  in 
my  members." 

These  are  the  pure  and  clear  declarations  of  Paul,  against  which 


64  APOLOGY. 

no  g-loss,  no  artful  contrivance  can  avail — and  which  all  devils,  all 
men  cannot  overturn.  Here  he  clearly  calls  evil  desires,  sin  ;  never- 
theless, he  says  that  this  sin  is  not  imputed  unto  those  who  believe 
in  Christ. — Yet  of  itself,  it  really  is  a  sin,  deserving  death  and 
eternal  condemnation.  And  there  is  no  doubt,  but  that  this  was 
the  opinion  of  the  ancient  Fathers  also.  For  Augustine  disputed  with, 
and  contended  earnestly  against,  those  who  maintained  that  evil  de- 
sires and  inclinations  in  man  were  not  sin,  and  were  neither  good  nor 
bad ;  as,  having  a  black  or  white  body,  is  also  neither  good  nor  bad. 

And  if  the  adversaries  contend  that  the  fomes,  or  evil  inclinations 
are  neither  good  nor  bad,  they  do  it  in  opposition  not  only  to  many 
passages  in  the  Scriptures,  but  also  to  the  doctrines  of  the  whole 
church  and  all  the  Fathers.  For  every  experienced  Christian  heart 
knows  and  feels  alas,  that  these  evils,  namely, — that  we  esteem 
gold,  property,  and  all  other  things  more  highly  than  God,  and  pro- 
ceed and  live  on  in  imagined  security  in  them, — are  innate  with  us 
and  exist  in  our  bodies.  And  they  know  and  feel,  further,  that  ac- 
cording to  the  nature  of  our  sensual  security,  we  are  always  inclined 
to  think  that  God's  wrath  and  severity  regarding  sin  are  not  so  great, 
as  they  really  are ;  again,  that  we  do  not  sincerely  esteem  the  noble, 
inestimable  treasures  of  the  Gospel  and  the  reconciliation  of  Christ  so 
dear  and  so  excellent  as  they  are;  again,  that  we  murmur  against  the  will 
and  dispensation  of  God,  when  he  does  not  immediately  help  us  in  af- 
flictions, and  comply  with  our  desires — and  finally,  that  we  experience 
daily  a  feeling  of  dissatisfaction  at  the  prosperity  of  the  ungodly  in 
this  world, — a  feeling  which  David  also,  and  all  the  saints  lamented 
in  themselves. 

Besides,  all  men  know  how  easily  their  hearts  are  inflamed — now 
with  ambition,— now  with  anger  and  hatred, — and  again,  with  impu- 
rity and  un chastity. 

Now  if  our  adversaries  themselves  must  acknowledge  that  there 
is  such  infidelity,  such  disobedience  to  God  in  the  human  heart,  even 
although  there  is  not  entire  consent,  (as  they  speak  of  it,)  but  only 
an  inclination  and  a  desire,  who  ^^all  haA^e  the  boldness  to  assert, 
that  these  gross  propensities  are  neither  good  nor  bad  ?  For  the 
psalmist  and  prophets,  in  the  clearest  terms,  confess  that  they  expe- 
rienced these  feelings. 

But  the  sophists  of  the  schools,  having  treated  this  subject  con- 
trary to  the  clear  evident  meaning  of  the  Scriptures,  and  devised  out 
of  the  writings  of  the  philosophers  their  own  dreams  and  sayings^ 
declare  that  we  are  neither  good  nor  bad — blameworthy  or  praisewor- 
thy on  account  of  these  evil  desires.     Again,  that  the  evil  desires  and 


OF    ORIGINAL   SIX.  Od 

thoughts  In  our  hearts  are  not  sins,  if  we  do  not  fully  consent  to 
them.  These  doctrines  and  words  in  the  books  of  the  philosophers 
must  be  understood  relative  to  external  honesty  before  the  world, 
and  also  to  external  punishment  before  the  world.  For  there  it  is 
true,  as  the  jurists  say,  L.  Cogitationis,  thoughts  are  free,  and  exempt 
from  punishment.  But  God  searches  into  the  heart ;  his  judgments 
and  his  sentence  are  different. 

In  the  same  manner,  they  have  also  connected  with  this  subject 
other  absurd  sayings,  namely,  that  God's  creatures,  and  nature  it- 
self, cannot  be  intrinsically  bad.  To  this  assertion  I  do  not  object, 
when  used  where  it  is  applicable.  But  it  must  not  be  employed 
to  underrate  the  sin  of  original  depravity.  And  these  same  sayings 
of  the  sophists  have  done  unspeakable  injury,  by  mingling  with  the 
Gospel,  that  philosophy  and  those  doctrines  which  relate  to  our  ex- 
ternal conduct  before  the  world ;  and  they  have  not  only  taught 
these  things  in  their  schools,  but  without  shame  have  preached  them 
publicly  before  the  people.  And  these  ungodly,  false,  dangerous, 
and  injurious  doctrines  had  prevailed  throughout  the  world  :  nothing 
was  preached,  but  our  own  merit  every  where,  through  which  the 
knowledge  of  Christ  and  the  Gospel  were  entirely  suppressed. 

Wherefore,  Dr.  Luther  desired  to  teach  and  to  explain  from  the 
Scriptures,  how  deadly  a  crime  original  sin  is  before  God,  and  how 
great  is  the  calamity  to  which  we  are  born ;  and  that  the  part  of  ori- 
ginal sin  remaining  after  baptism  is,  of  itself,  not  indifferent,  but 
needs  the  mediator  Christ,  in  order  that  God  may  not  impute  it  un- 
to us,  and  also,  without  intermission,  the  light  and  operation  of  the 
Holy  Spirit,  through  whom  it  is  mortified  and  removed. 

Now,  although  the  sophists  and  scholastics  teach  differently,  and 
teach  contrary  to  the  Scriptures,  both  concerning  origmal  sin  and  its 
penalty,  when  they  say,  that  by  his  own  powers  man  is  able  to  keep 
the  commandments  of  God  ;  yet  the  penalty  imposed  upon  the  chil- 
dren of  Adam  by  God,  on  account  of  original  depravity,  is  described 
in  a  very  different  aspect  in  Genesis.  For  there  hmnan  nature  is  not 
only  doomed  to  death  and  other  physical  evils,  but  is  also  subjected 
to  the  dominion  of  the  devil.  For  there  the  dreadful  sentence  is 
passed  ;  "  I  will  put  enmity  between  thee  and  the  woman,  and  be- 
tween thy  seed  and  her  seed :"  &c.  Gen.  3,  15. 

The  want  of  original  righteousness  and  evil  lusts  themselves,  are 
sins  and  punishments.  But  death  and  other  physical  ills,  the  tyranny 
and  dominion  of  the  devil,  are  properly,  the  punishments  {pancE)  of 
original  sin.  For  through  original  sin  human  nature  is  given  into 
the  power  of  the  devil,  and  is  consequen.tly  brought  captive  under 


66  APOLOGY- 

his  dominion ;  who  confoimrls  and  misleads  with  horrible  errors,  her- 
esies and  other  blindness,  many  great  and  wise  men  in  this  world, 
and  in  other  respects  impels  mankind  into  all  manner  of  vices. 

But  as  it  is  impossible,  then,  to  overcome  this  subtle  and  power- 
ful spirit,  Satan,  without  the  aid  of  Christ ;  so,  by  our  own  strength, 
we  cannot  exempt  ourselves  from  this  imprisonment. 

It  is  manifest,  and  may  be  seen  in  all  history  from  the  begiiming  o( 
the  world,  how  unspeakably  great  a  power  the  kingdom  of  the  devil 
is.  We  see,  that  from  the  highest  to  the  lowest,  the  world  is  full  of 
blasphemy,  full  of  gross  errors,  and  of  impious  doctrines  against  God 
and  his  word.  In  these  strong  chains  and  fetters  the  devil  holds 
miserably  captive  many  wise  people,  many  hypocrites  who  appear 
holy  before  the  world.  He  leads  others  into  other  gross  vices,  ava- 
rice, pride,  &c. 

Now,  since  Christ  has  been  given  unto  us,  in  order  that  he  might 
take  away  these  sins  and  the  punishments  of  sins,  and  for  our  bsnefit 
overcome  sin,  death,  and  the  kingdom  of  the  devil,  no  one  can  sincerely 
rejoice  in  this  great  treasure,  no  one  can  conceive  and  estimate  the 
abundant  riches  of  grace  ;  except  he  first  feel  this  burden,  our  great 
inborn  misery  and  calamity.  Wherefore,  our  preachers  have  taught 
with  the  gi'eatest  diligence  this  necessary  article,  and  have  taught 
nothing  new,  but  the  plain  words  of  the  holy  Scriptures,  and  the  un- 
deniable sayings  of  the  Fathers, — Augustine  and  others. 

This,  we  think,  ought  to  suffice  to  your  imperial  Majesly,  against 
the  loose,  puerile,  and  unfounded  assertions  of  our  adversaries ;  by 
which  they  assail  our  article  unjustly  and  without  cause.  But  let 
them  continue  caviling  as  much  and  as  long  as  they  please,, 
this  we  know  to  be  true  and  certain,  that  we  teach  correctly 
and  in  a  Christian  manner,  that  we  precisely  agree  and  coincide  with 
the  universal  Christian  church.  Should  they  introduce  further  wan-- 
ton  contentions,  they  shall  find,  that  there  shall  not  be  wanting  here,; 
if  it  be  the  will  of  God,  men  who  will  reply  to  them  and  maintains 
the  truth. 

Our  adversaries,  for  the  most  part,  do  not  know  v/hat  they  main- 
tain. How  often  do  they  s])eak  and  write  contradictory  to' 
themselves?  They  understand  not  even  their  own  dialecticsv 
(^dialedica,)  concerning  the  formal  of  original  sin ;  that  is,  what  origin 
nal  sin  properly  is  ^n  its  essence,  and  also  what  the  want  of  original 
righteousness  is.  We  do  not,  however,  propose  at  this  time,  tO' 
speak  more  in  detail  of  their  quarrelsome  disputations ;  but  merely 
to  recite  in  clear,  common,  and  intelligible  language,  the  sayings  an<J 
opinions  of  the  holy  Fathers,  whose  doctrines  we  also  teach. 


OF   ORIGINAL  SIN.  67 

The  third  article  our  adversaries  approve,  in  which  we  confess, 
^at  in  Christ  there  are  two  natures ;  namely,  that  the  Son  of  God 
assumed  human  nature,  and  thus  became  God  and  man,  one  person, 
one  Christ ;  and  that  this  same  Christ  suffered  and  died  for  us,  to 
reconcile  us  unto  the  Father ;  that  he  arose  from  the  dead,  possesses 
an  eternal  kingdom,  justifies  and  sanctifies  all  beUevers  &c.,  &c.,  as 
is  taught  in  the  Apostolic  creed  and  the  symbol  of  Nice. 

II.    OF    JUSTIFICATION. 

The  adversaries  condemn  the  doctrine  taught  in  the  fourth,  fifth, 
sixth,  and  twentieth  articles  of  our  Confession,  that  believers  obtain 
remission  of  their  sins  through  Christ,  by  faith  alone,  without  any 
merit  of  their  own ;  and  reject  insolently  these  two  tenets :  first, 
that  we  deny  that  man  can  obtain  remission  of  his  sins  through 
his  own  works ;  and  secondly,  that  we  believe  and  teach  that  no 
one  is  reconciled  to  God  and  no  one  obtains  remission  of  his  sins,  but 
through  faith  in  Christ  alone. 

Now,  since  this  contention  concerns  the  highest  and  most 
important  article  of  all  the  Christian  doctrines,  and  as  much  in- 
deed depends  upon  this  article  which  especially  contributes  to  a  clear, 
correct  apprehension  of  all  the  holy  Scriptures,  and  shows  the  only 
way  to  the  unspeakable  treasure  and  the  true  knowledge  of  Christ ; 
and  opens  the  only  door  into  the  whole  Bible,  without  which  arti- 
cle the  poor  conscience  can  have  no  hope,  true  and  invariably  fixed, 
or  conceive  the  riches  of  the  grace  of  Christ ;  we  therefore  pray 
your  imperial  Majesty  to  hear  us  graciously  concerning  those  great, 
sublime,  and  all-important  subjects,  according  to  the  necessary 
nature  of  the  case.  For  as  our  adversaries  do  not  perceive  or  know 
what  is  to  be  understood  by  these  words  in  the  Scriptures — what  re- 
mission of  sin,  what  faith,  what  grace,  what  righteousness  is ; 
they  have  miserably  contaminated  this  noble,  indispensable,  and  chief 
article,  without  which  no  one  can  know  Christ ;  they  have  entirely 
suppressed  the  invaluable  treasure  of  the  knowledge  of  Christ,  or  of 
what  he,  his  kingdom,  and  his  grace  are  ;  and  robbed  our  poor  con- 
sciences of  this  noble  and  great  treasure  and  eternal  comfort,  so  valuable 
and  important  to  them. 

But  in  order  to  confirm  our  Confession,  and  to  refute  what  our 
adversaries  have  adduced,  we  shall,  in  the  first  place,  show  the  foun- 
dation and  reasons  upon  which  both  doctrines  rest,  so  that  each  may 
be  the  more  clearly  understood. 

All  the  Scriptures,  both  of  the  Old  and  New  Testaments,  ought  to 
be  divided   into   these   two   parts,   and   there  we  find  inculcated. 


APOLOGY. 


the  law  and  the  divine  promises.  For  in  some  places  they  present 
to  us  the  law,  and  in  others  they  offer  us  grace  through  the  glorious 
promises  of  Christ ;  as,  when  in  the  Old  Testament  they  promise  the 
coming  Christ,  and  offer  through  him  eternal  blessings,  eternal  sal- 
vation, righteousness,  and  eternal  life ;  or  in  the  New,  when  Christ, 
after  his  advent,  promises  in  the  Gospel  the  remission  of  sins,  eternal 
righteousness  and  eternal  life. 

In  this  place,  however,  the  ten  commandments  of  God  we  call 
the  law,  as  they  appear  in  the  Scriptures.  It  is  not  our  purpose 
here  to  speak  of  the  ceremonies  and  the  judicial  laws. 

Now,  of  these  two  parts  our  adversaries  choose  for  themselves  the 
law.  For  since  the  laws  of  nature,  which  agree  Mith  the  law  of 
Moses  or  the  ten  commandments,  are  inborn  and  written  in  the  hearts 
of  all  men,  and  thus  human  reason  beingable,  in  some  measure,  to 
comprehend  and  understand  the  ten  commandments,  they  hnagine 
that  the  law  is  sufficient,  and  that  through  the  law  remission  of  sin 
can  be  obtained. 

But  the  ten  commandments  require  not  only  an  honorable  life,  or 
good  works  externally,  which  reason  may  to  some  extent  be  able  to 
observe ;  but  they  require  something  much  higher,  which  is  beyond 
all  human  power,  and  out  of  the  reach  of  reason ;  namely,  the  law 
requires  of  us,  that  we  shall  fear  and  love  God  with  all  our  strength, 
and  from  the  bottom  of  our  hearts  ;  that  we  call  upon  him  in  every 
time  of  need,  and  place  our  trust  in  nothing  else. 

Again,  the  law  requires  of  us,  that  we  should  neither  doubt  nor 
waver,  but  conclude  with  the  utmost  certainty  in  our  hearts,  that 
God  is  with  us,  hears  our  prayers,  and  grants  our  petitions  ;  and  fur^ 
ther,  that  in  the  midst  of  death  we  should  expect  life  and  all  manner 
of  consolation  from  God  ;  that  in  all  our  troubles  we  sliould  conform 
entirely  to  his  will ;  that  we  should  not  flee  from  him  in  death  and 
affliction,  but  be  obedient  to  him,  and  bear  and  suffer  willingly  every 
thing  i^a.t  may  befall  us. 

Here  the  scholastics  have  followed  the  philosophers;  and  when 
they  attempt  to  define,  how  man  is  justified  before  God,  they  teach 
only  that  kind  of  righteousness  and  piety,  embraced  in  a  correct  ex^ 
■ternal  deportment  before  the  world,  and  the  performance  of  good 
works,  and  in  addition  devise  this  dream,  that  human  reason  without 
the  aid  of  the  Holy  Ghost,  is  able  to  love  God  above  all  things.  For 
it  is  true,  undoubtedly,  that  when  the  human  heart  is  at  ease  and  free 
from  trouble  and  temptation,  and  when  it  does  not  feel  the  wrath 
and  judgment  of  God,  it  may  imagine  to  itself,  that  it  loves  God 
above  all  things  and  does  rs^uch  good  and  many  works  for  God^g 


OF  Justification,  69 

sake ;  but  it  is  mere  hypocrisy.  Yet  in  this  manner  our  adversaries 
have  taught,  that  men  merit  the  remission  of  sins,  if  they  do  as  much 
as  hes  in  their  power ;  that  is,  when  reason  consents  to  regret  sin, 
and  creates  for  itself  a  will  to  love  God. 

And  this  opinion  and  erroneous  doctrine,  since  men  are  naturally 
inclined  to  the  idea  that  their  merits  and  works  are  of  some  value  in 
the  sight  of  God,  has  created  and  caused  innumerable  and  abusive 
methods  of  worship  in  the  church ;  as,  monastic  vows,  the  misuse  of 
masses,  and  the  like  without  number ;  ever  devising  new  modes  of 
worship  out  of  this  misconception.  And  in  order  that  such  confi- 
dence in  our  merits  and  works  might  be  still  farther  disseminated, 
without  shame  they  have  dared  to  say  and  to  conclude,  that  the  Lord 
God  must  of  necessity  give  grace  unto  those  who  do  good  works ; 
not  indeed,  that  he  is  compelled,  but  that  this  is  the  order  which 
God  will  not  pass  over  or  alter. 

And  in  these  opinions, .  even  in  these  doctrines,  there  are  many 
other  gross  and  disgraceful  errors,  and  horrid  blasphemies  against 
God,  embraced  and  hidden ;  to  relate  all  of  which  separately,  w'ould  re- 
quire too  much  time  for  the  present  purpose.  But  this  alone  will 
every  Christian  reader  consider  for  God's  sake :  can  we  be  justified 
before  God  and  become  Christians  through  such  works  ?  I  would  like, 
however,  to  hear,  (and  do  all  of  you  make  every  effort  to  reply,) 
what  the  difference  between  the  doctrines  of  the  philosophers 
and  of  Christ  would  be  ;  if  we  can  obtain  the  remission  of  sins  through 
such  works  of  ours,  what  benefit,  then,  is  Christ  to  us  ?  If  through 
natural  reason  and  our  own  good  w^orks  we  can  become  holy  and 
pious  in  the  sight  of  God,  what  need  have  we  then  of  the  blood  and 
death  of  Christ,  or  to  be  born  anew  through  him  ?  as  Peter  in  his 
first  epistle  1,  3,  says.  And  from  this  dangerous  error  (taught 
publicly  in  the  schools  and  from  the  pulpit)  it  has  come  to  pass,  that  even 
eminent  theologians  at  Lyons,  Paris,  and  other  places,  have  known  of 
no  other  Christian  piety  or  righteousness,  than  that  taught  by  the 
philosophers ;  although  every  letter  and  syllable  of  Paul  teaches 
differently ;  and  while  this  ought  reasonably  to  surprise  us, 
and  we  should  justly  ridicule  their  views,  they  ridicule  us,  yea  deride 
Paul  himself. 

So  very  much  has  this  shameful,  abominable  error  prevailed.  I 
myself  have  heard  a  reputable  minister  preach,  who  did  not  treat  of 
Christ  and  the  Gospel,  but  preached  [Jlristotelis  ethicos,)  the  ethics 
of  Aristotle.  Is  not  such  preaching  puerile  and  foolish  among 
Christians  ?  But  if  the  doctrine  of  our  adversaries  be  true,  then  are 
these  pthios,   {et hid,)   an  invaluable   sermon  book,  and  a  fine  new 


70  APOLOGY. 

bible.     For,  with  regard  to  external  honorable  life,  it  is  not  easy  for 
any  one  to  write  better  than  Aristotle. 

We  see,  that  some  learned  individuals  have  written  books,  in 
which  they  endeavor  to  show  that  the  words  of  Christ  and  the  say- 
ings of  Socrates  and  Zeno  harmonize  beautifully.  Precisely  as  if 
Christ  had  come  to  give  us  good  laws  and  commandments,  through 
which  we  might  merit  the  remission  of  our  sins  ;  instead  of  proclaim- 
ing to  us  the  grace  and  peace  of  God  and  imparting  the  Holy 
Spirit,  through  his  own  merits  and  blood. 

Wherefore,  if  we  receive  the  doctrine  of  our  adversary,  that  we 
can  merit  the  forgiveness  of  our  sins,  by  the  powers  of  natural 
reason  and  our  own  works,  we  are  Aristotelians  and  not  Christians, 
and  there  is  no  difference  between  an  honorable  heathen  or  Phari- 
saic life  and  a  Chiistian  life,  between  philosophy  and  the  Gospel. 

Now  although  our  adversaries,  in  order  that  they  may  not  entire- 
ly imitate  the  rude  impious  heathens  by  burying  in  silence  the  name 
of  Christ,  speak  of  faith  as  being  a  knowledge  of  the  history  of 
Christ ;  and  although  they  do  tell  us  something  of  Christ — namely, 
that  he  has  gained  for  us  a  habitum,  or,  as  they  term  it,  primam 
gratiam,  the  first  or  original  grace,  which  they  regard  as  an  incli- 
nation or  a  desire  through  which  we  are  enabled  to  love  God  more 
easily  than  we  could  otherwise  do  ;  yet  it  would  be  a  very  weak 
and  insignificant  influence  which  Christ  would  thus  exert  or  which 
would  be  created  by  this  habitum. 

For  they  nevertheless  say,  that  the  operations  of  our  reason  and 
will,  before  this  habitus  exists,  as  well  as  afterwards,  when  the  habi- 
tus is  present,  ejusdem  speciei,  that  is,  before  as  well  as  after,  are 
one  and  the  same  thing. 

For  they  say  that  our  reason  and  human  will  is  of  itself  able  to 
l-oxe  God ;  but  that  the  habitus  creates  a  desire,  by  which  reason  can 
accomplish  with  greater  ease  and  pleasure  what  it  before  had  the 
power  to  do. 

Wherefore  they  also  teach,  that  this  same  habitus  must  be  merited 
or  earned  by  our  previous  works,  and  that  through  the  works  of  the 
law  we  merit  eternal  life  and  an  increase  of  such  good  inclination. 

Thus  these  people  conceal  Christ  from  us,  and  bury  him  anew,  so 
that  it  is  impossible  for  us  to  recognize  him  as  a  Mediator ;  for  they 
not  only  bury  in  silence  the  doctrine,  that  w^e  obtain  remission  of  our 
sins  through  him  by  grace  alone,  without  any  merit  of  our  own ;  but 
introduce  their  dreams,  that  we  can  merit  forgiveness  of  our  sins  by 
good  works  and  the  works  of  the  law ;  although  the  whole  Eible 
Reaches  that  we  are  unable  to  keep  or  fuliil  the  law.     And  as  hmnaii 


OF    JUSTIFICATION.  7i 

reason  performs  no  part  of  the  law,  except  the  doing  of  external 
works,  but  does  not  really  fear  God,  so  also  this  reason  does  not 
believe  that  it  is  observed  of  God  ;  and  although  the  adversary  may 
thus  speak  concerning  the  habitus,  yet  it  is  certain  that  without  faith 
in  Christ,  real  love  to  God  cannot  exist  in  the  hmnan  heart ;  nor  can 
any  one  comprehend  what  love  to  God  is,  without  faith. 

In  devising  a  distinction  however  between  merito  congrui*  and 
meriio  condigni,-f  they  are  playing  with  and  contending  about  words 
only,  in  order  that  they  may  not  appear  openly  as  Pelagians.  For  if 
God  is  compelled  of  necessity  to  confer  his  grace  as  a  reward  for 
congruity,  then  it  is  not  really  a  congruity,  but  a  real  duty  and  jus- 
tice or  condignity.  They  themselves  do  not  know,  however,  what 
they  say ;  for  they  imagine  and  dream,  that  if  the  "  habitus  "  of  the 
love  of  God  (of  which  mention  is  made  above)  is  present,  then  a  man 
merits  the  grace  of  God  de  congruo  ;  and  yet  they  admit  that  no  one 
can  be  certain  of  the  presence  of  this  habitus. 

Pray,  how  then  do  they  know,  or  when  do  they  know  to  what  ex- 
tent they  earn  from  the  Lord  our  God  his  grace  ;  whether  by  con- 
gruity or  by  condignity,  in  part  or  in  whole  ?— But,  merciful  God ! 
These  are  vain,  cold  imaginings  and  dreams  of  idle,  wicked^  and  in- 
experienced men,  who  do  not  often  make  use  of  the  Bible  ;  who  have 
never  known  or  experienced  what  a  sinner  feels  ;  what  the  attacks 
of  death  and  the  devil  are  ;  and  who  do  not  know  how  entirely  we 
forget  all  our  merit  and  works,  when  the  heart  feels  the  wrath  of 
God,  or  when  the  conscience  is  filled  with  anxiety.  These  secure, 
inexperienced  people  constantly  pass  on  in  the  conceit,  that  they 
merit  grace  by  their  works  de  congruo. 

For  it  is  implanted  in  us  by  nature,  to  esteem  ourselves  and  our 
works  too  high.  But  when  the  heart  truly  feels  its  sins  and  ca- 
lamity, then  all  jesting  and  fine  unaginings  are  at  an  end,  and  real 
and  great  seriousness  takes  their  place. — Then  the  heart  and  con- 
science will  not  be  quieted  or  rest  in  peace,  but  seek  works  upon  works, 
and  they  would  have  certainty,  would  know  the  foundation  upon 
which  they  stand,  and  with  entire  certainty  build  and  rest  upon  some- 
thing. But  these  alarmed  consciences  deeply  feel,  that  they  can 
merit  nothing  either  de  condigno  or  de  congruo,  and  soon  sink  into 

*Congruity,  in  school  divinity, — The  good  actions  which  are  supposed  to  render  it 
meet  and  equitable  that  God  should  confer  grace  on  those  who  perform  them. 
The  merit  of  congruity  is  a  sort  of  imperfect  qualification  for  the  gift  and  recep- 
tion of  God's  grace. — Miltjer. 

\QonaiigniXY,irischool  divinity, — Themeritof  luiaian  actions  which  claims  rewarJj 
on  the  score  of  justice. — Milnek. 


72  APOLOGY. 

hopelessness  and  despair,  if  a  different  doctrine,  to  that  of  the  law, 
namely,  the  Gospel  of  Christ,  that  he  was  given  for  us,  is  not  preach- 
ed to  them. 

Thus  it  is  related  of  certain  Barefoot  monks,  that  they,  after  vainly 
praising  for  a  long  time  their  orders  and  good  works  to  some  good  per- 
sons in  the  hour  of  death,  were  at  last  obliged  to  be  silent  about  their  or- 
ders and  St.  Francisco,  and  to  speak  these  words,  "  Bear  friend, 
Christ  hath  died  for  thee."  This  afforded  refreshment  and  relief 
from  anxieties  ;  this  alone  brought  peace  and  consolation. 

Thus  our  adversaries  teach  nothing  but  an  external  piety  of  exter- 
nal good  works,  which  Paul  calls  the  piety  of  the  law  ;  and  thus, 
as  the  Jews  see  the  veiled  face  of  Moses,  do  nothing  but  strength- 
en security  and  hardness  of  heart  in  some  secure  hypocrites ;  lead 
men  to  rely  upon  a  sandy  foundation — upon  their  own  works,  ■  by 
which  means  Christ  and  the  Gospel  are  despised,  and  give  to  many 
miserable  consciences  cause  for  despair ;  for  they  do  good  works 
upon  uncertain  conceits,  and  never  experiencing  what  a  powerful 
thing  faith  is,  they  at  last  sink  into  despondency. 

Thus  we  hold  and  speak  of  external  piety,  that  God  requires  and 
demands  such  an  external  correct  life,  and  that  on  account  of  God's 
commandment,  we  must  perform  those  good  works  which  are  pre- 
scribed in  the  ten  commandments.  For  the  law  is  our  teacher,  and 
is  given  for  the  unrighteous.  It  is  the  wnll  of  the  Lord  our  God 
that  gross  sins  should  be  restrained  by  external  discipline  ;  and  to 
effect  and  maintain  this,  he  has  given  laws,  established  governments, 
provided  men  of  learning  and  wisdom  w^ho  are  fitted  to  govern ;  and 
thus  human  reason  may  to  some  extent,  by  its  own  powers,  be 
able  -to  observe  a  correct  external  deportment  and  life  ;  nevertheless 
it  is  often  hindered  in  doing  so  by  innate  weakness  and  the  arts  of 
the  devil. 

Now  although  I  willingly  allow  to  such  external  deportment  and 
good  works  all  praise  that  is  properly  due  them  ; — for  in  this  life  and 
in  worldly  matters,  there  is  nothing  better  than  honesty  and  virtue, 
as  Aristotle  says,  "  Neither  the  morning  star  nor  the  evening  star  is 
more  lovely  and  beautiful  than  honesty  and  righteousness  ;"  for  God 
himself  rewards  such  virtue  with  temporal  gifts ; — yet,  w^e 
should  not  extol  good  works  and  such  a  deportment  to  the  contume- 
ly of  Christ.  Fori  concludeand  am  confident,  thatthe  opinion  is  feign- 
ed and  false  that  we  must  merit  the  remission  of  our  sins  by  our  works. 

It  is  likewise  false  and  untrue,  that  a  man  can  become  righteous 
and  pious  before  God  by  his  own  works  and  external  piety. 

Nor  is  it  well  founded  or  true,  that  human  reason  is  able  of  itself 


OF    JUSTIFICATION.  #f        73 

to  love  God  above  all  things,  to  keep  his  commandments,  to  fear 
him,  to  be  certain  that  he  hears  our  prayers,  to  thank  him,  and  in 
afflictions  and  in  other  things,  to  obey  him  according  to  his  law,  as 
not  to  covet  the  goods  of  others,  &c.,  &c.  For  all  this,  human  rea- 
son is  not  able  to  accomj)lish ;  although  it  may  be  able  in  some  de- 
gree to  observe  an  honorable  lifeexternally,  and  to  perform  good  works. 

To  say  that  those  arc  without  sin  who  keep  God's  commandments 
externally  only,  without  the  Spirit  and  grace  in  their  hearts,  is  also 
feigned  and  untrue,  and  a  blasphemy  against  Christ. 

Of  the  truth  of  this  my  conclusion  I  have  evidence,  not  only  in 
the  holy  Scriptures,  but  also  from  the  ancient  Fathers  of  the  church. 
Augustine  has  treated  this  subject  in  the  most  copious  manner,  and 
contended  against  the  Pelagians,  that  grace  is  not  given  on  account 
of  our  own  merits.  And  in  his  book  on  Nature  and  Grace,  [de  JVatura 
et  Gratia,)  he  thus  says  :  "  If  the  power  of  nature  is  sufficient  by  free 
will,  both  to  teach  us  how  we  should  live,  and  also  to  enable  us  thus 
to  live  correctly,  then  did  Christ  die  in  vain." 

And  why  should  I  not  here  exclaim  with  Paul,  Gal.  '5,  4,  Romans 
10,  3,  4  ? — Yea,  I  may  justly  exclaim  with  him  :  "  Christ  is  become  of 
no  effect  unto  you,  whosoever  of  you  are  justified  by  the  law :  ye 
are  fallen  from  grace."  "  For  they,  being  ignorant  of  God's  righte- 
ousness, and  going  about  to  establish  their  own  righteousness,  have 
not  submitted  themselves  unto  Abe  righteousness  of  God."  For  as 
Christ  is  the  end  of  the  Iaw,<|^o  also  is  Christ  the  Savior  of  corrupted 
nature.  Again,  John  8,  36  :  "  If  the  Son  therefore  shall  make  you 
free,  ye  shall  be  free  indeed." 

Therefore  we  cannot  become  free  from,  or  merit  remission  of  our 
sins  through  reason  or  good  works.  Again,  it  is  written,  John  3,  5 : 
"  Except  a  man  be  born  of  water,  ajid  of  the  Spirit,  he  cannot  enter 
into  the  kingdom  of  God." 

If  then,  it  is  necessary  that  we  should  be  born  again  of  the  Holy 
Ghost,  our  good  works  or  our  own  merit  will  not  justify  us  before 
God ;  nor  can  we  keep  or  fulfil  the  law.  Again,  Rom.  3,  23  :  "  For 
all  have  sinned,  and  come  short  of  the  glory  of  God ;"  that  is,  they 
are  wanting  in  the  wisdom  and  righteousness  which  avail  in  the  sight 
of  God,  and  through  which  they  should  obtain  a  true  knowledge  of 
God,  and  greatly  honor  and  praise  him.  Again,  Rom.  8, 7, 8  :  "  Be- 
cause the  carnal  mind  is  enmity  against  God :  for  it  is  not  subject  to  the 
law  of  God,  neith(M-  indeed  can  be.  So  then,  they  that  are  in  the 
flesh  cannot  please  God." 

These  are  passages  of  Scripture  so  exceedingly  clear  and  plain, 
that  they  do  not  require  a  very  keen  intellect  to  understand  them, 

10 


74  APOLOGY. 

but  only  that  they  he  read,  and  the  clear  words  well  observed ;  as 
Augustine  says  on  this  subject :  "  If  human  reason  and  being  carnal- 
minded  is  enmity  against  God,  then  without  the  Holy  Ghost  no  man 
can  love  God  with  his  whole  heart.  Again,  if  to  be  carnal-minded 
is  against  God,  then  indeed  are  the  best  works  which  a  descendant 
of  Adam  is  able  to  do,  impure  and  sinful ;  for  if  the  flesh  cannot  be 
obedient  to  the  law  of  God,  then  in  truth  does  a  man  commit  sin, 
even  if  he  perform  noble,  lovely,  and  excellent  works  which  the 
world  greatly  esteems." 

Our  adversaries  consider  only  the  commandments  of  the  second 
table  of  Moses,  which  treats  of  external  honesty,  which  human  rea- 
son more  readily  comprehends  ;  and  they  imagine,  that  by  performing 
external  good  works,  they  keep  God's  law.  But  they  do  not  consider 
the  first  table,  which  demands  and  requires  of  us  that  we  should  love 
God  with  our  whole  heart ;  that  we  should  not  waver  or  doubt  that 
God  becomes  angry  on  account  of  sin  ;  that  we  should  sincerely 
fear  God  ;  that  we  should  believe  in  our  hearts  with  entire  certainty, 
that  God  is  not  far  from  us,  and  that  he  hears  our  prayers,  &c. 

Now  we  are  all  so  constituted  from  Adam,  that  previous  to  our 
being  born  again  through  the  Holy  Ghost,  our  heart  in  security  de- 
spises God's  wrath,  judgment,  and  threats ;  and  bears  a  hatred  and 
hostility  to  his  judgments  and  penalties.  Now  as  all  children  of 
Adam  are  born  so  deeply  in  sin,  tl%t  we  all  from  our  nature  despise 
God,  and  doubt  his  word,  his  promised?  and  his  threats  ;  then  indeed 
must  all  of  our  best  works,  which  we  perform  previous  to  our  being 
born  anew  through  the  Holy  Ghost,  be  sinful  and  condemned  works 
in  God's  sight,  although  to  the  world  they  may  appear  lovely ;  for 
they  proceed  out  of  a  bad,  ungodly,  and  impure  heart ;  as  Paul  says, 
Romans  14,  23 :  "  Whatsoever  is  not  of  faith,  is  sin."  For  all 
such  self-righteous  persons  perform  works  without  faith,  despise  God 
in  their  heart,  and  believe  as  little  that  God  takes  care  of  them,  as 
Epicurus  believed  it.  Their  contempt  of  God  internally,  must  ne- 
cessarily make  their  works  impure  and  sinful,  although  these  may 
appear  beautiful  before  men;  for  God  searches  the  hearts  of  men. 

Finally,  it  is  extremely  foolish  and  inconsistent  on  the  part  of  our 
adversaries  to  contend,  that  even  those  persons  v/ho  deserve  eternal 
wrath,  obtain  forgiveness  of  sin  through  love,  oi-  actum  elicitum  di- 
lectionis,  self-selected  works  of  love ;  when  it  is  clearly  impossible 
to  love  God,  if  the  heart  has  not  first  felt  conscious  of  the  remission 
of  sins  through  faith. 

For  a  heart  filled  with  anxiety,  and  truly  feeling  the  wrath  of 
God,  cannot  love  God,  unless  he  relieve  it  of  its  anxiety,  and  comfort 


OF    JUSTIFICATION.  75 

and  assure  it  of  his  grace.  For  while  he  terrifies  us,  and  appears 
unto  us  as  if  he  would  cast  us  off  from  grace  into  eternal  death, 
poor  feeble  nature  must  lose  all  courage  and  hope,  and  tremble  be- 
fore such  great  anger,  which  terrifies  and  punishes  so  severely  ;  and 
until  God  himself  comfort  and  relieve,  it  cannot  feel  a  spark  of  love. 

Idle  and  inexperienced  people  may  indeed  devise  for  themselves  a 
dream  of  love ;  and  hence  contend  so  frivolously,  that  one  who  is 
guilty  even  of  a  fatal  sin,  can  yet  love  God  above  all  things.  For 
they  have  never  realized  what  a  burden  sin  is,  nor  how  great  a 
torment  it  is  to  feel  the  wrath  of  God. 

But  pious  hearts,  who,  in  real  strife  with  Satan,  and  in  real  dis- 
tress of  conscience,  have  experienced  this,  know  well  that 
such  words  and  thoughts  are  vanity  and  idle  dreams.  Paul,  Rom. 
4,  15,  says :  "  The  law  worketh  wrath."  He  does  not  say  that 
through  the  law  men  obtain  remission  of  their  sins ;  for  the  law  al- 
ways accuses  the  conscience  and  terrifies. 

Wherefore,  the  law  justifies  no  one  in  the  sight  of  God ;  for  an 
alarmed  conscience  flees  from  before  God  and  his  judgments. 
Therefore  those  err,  who  hope  to  merit  the  remission  of  their  sins 
through  their  works,  or  through  the  law. 

Let  what  has  been  said,  concerning  the  righteousness  of  reason,  or 
of  those  who  esteem  themselves  holy  on  account  of  their  works,  suf- 
fice :  a  righteousness  which  the  adversaries  teach.  For,  hereafter, 
when  we  shall  come  to  speak  of  that  piety  and  righteousness,  which 
are  acceptable  in  the  sight  of  God,  and  which  proceed  from  faith, 
the  subject  will  of  itself  lead  to  the  quotation  of  more  passages  from 
the  Scriptures,  which  will  effectually  serve  to  overturn  the  above- 
named  errors  of  our  adversaries. 

Since  no  man  is  able,  then,  of  his  own  powers,  to  keep  the  law  of 
God,  and  since  all,  being  under  sin,  are  exposed  to  eternal  wrath  and 
death,  we  cannot  through  the  law  be  released  from  sin  or  become 
pious  in  the  sight  of  God  ;  but  remission  of  sins  and  righteousness  are 
promised  through  Christ,  who  was  given  for  us  that  he  might  atone 
for  the  sins  of  the  world,  and  he  is  the  only  Mediator  and  Re- 
deemer. And  this  promise  is  not,  that  through  Christ  we  shall 
have  grace,  salvation,  &c.,  if  we  merit  it ;  but  that  through  grace 
alone  he  offers  the  remission  of  sins,  as  Paul  says,  Romans  11,  6  : 
"  If  the  remission  of  sins  be  of  works,  then  it  is  no  more  grace."  And 
in  another  place,  Rom.  3,  21 :  "  But  now  the  righteousness  of  God 
without  the  law  is  manifest ;"  that  is,  remission  of  sins  is  offered 
gratuitously,  or  without  price. 

And,  therefore,  it  is  not  through  our  merit  that  we  are  reconciled 


76  APOLOGY. 

to  God ;  for  if  it  depended  upon  our  merit,  and  reconciliation  to  God 
and  remission  of  sin  were  of  the  law,  then  were  all  lost,  and  we  would 
indeed  be  J^ut  poorly  united  and  reconciled  to  God.  For  we  do  not 
keep  the  law,  nor  have  we  power  to  keep  it ;  consequently  it  would 
follow,  that  we  should  also  never  obtain  the  promised  grace  and  re- 
conciliation. 

For  thus  Paul  concludes,  Romans  4,  14  :  "  For  if  they  which  are 
of  the  law  be  heirs,  faith  is  made  void,  and  the  promise  made  of  none 
effect."  Now,  were  the  promise  founded  upon  our  merit  and  the 
law,  it  would  follow^  since  we  cannot  keep  the  law,  that  the  promise 
would  be  vain. 

But  if  we  become  just  and  pious  in  the  sight  of  God  solely  through 
grace  and  mercy,  which  are  promised  in  Christ,  it  follows  that  we 
do  not  become  pious  through  our  works.  For  what  would  others- 
wise  be  the  necessity  of  the  glorious,  divine  promises,  and  why 
should  Paul  so  highly  praise  grace  and  exalt  it  ? 

Wherefore  the  Gospel  recom;nendSj  preaches,  ami  applauds 
that  righteousness,  which  proceeds  from  laith  in  Christ,  and  which  is 
not  the  righteousness  of  the  law.  The  law  does  not  teach  such  a 
righteousness,  and  this  righteousness  is  faj-  superior  to  that  of  the 
law.  For  the  law  requires  of  us  our  works,  and  demands  that  \ye 
should  be  internally    upright  at  heart,  walking  in  the  fear  of  God. 

But  the  divine  promises  offer  to  us,  as  to  those  who  are  ovcrcoine 
by  sin  and  death,  help,  grace,  and  reconciliation  for  Christ's  sake  ■; 
which  grace  no  man  can  obtain  through  works,  but  alone  through 
faith  in  Clu-ist.  This  faith  does  not  offer  or  present  to  the  JLord 
God  any  works,  any  merit  of  its  own^  but  builds  upon  pure  grace 
only,  and  knows  of  no  other  consolation  oy  trust,  than  in  the  mercy 
alone  which  is  promised  in  Christ.  Now  this  fmth,  as  each  one  be.r 
lieves  for  himself  that  Christ  is  given  for  him,  obtains  remission  pf 
sins  solely  for  Christ's  sake,  and  justifies  us  in  the  sight  of  God. 

And  since  this  tiith  exists  wherever  there  is  true  repentance,  and 
ra^qs  up  our  .hearts  wlien  sunk  hi  the  terrors  of  sin  and  dciith,  w,e 
:£re  re^enei'atit^d  through  it ;  and  through  it  is  received  into  our 
hearts  Ihe  Hply  Ghost,  ^ybo  renews  our  hearts,  so  tJiat  we  are  ena- 
bJed  to  keep  ti^e  law  oS  God,  to  fc  ar  and  love  him  truly,  and  not  to 
waver  or  doubt  that  Christ  was  given  for  us,  and  that  he  hears  our 
cries  and  prayers,  so  that  we  can  commend  ourselves  joyfully  to 
■God's  will,  even  in  the  midst  of  deatji.  ThatfaitJi,  tlien,  is  true  and 
genuine,  which  receives  and  obtains  remission  of  sins  without  price, 
through  grace,  and  which  does  not  0})pose  to  the  wrath  of  God 
Its  own, merits  and  v;pik?_,  whicl:,  'it  best,  would  be  but  as  a  feather^ 


OF    JUSTIFICATION.  77 

against  a  tempest,  but  presents  Christ  the  Mediator  ;  and  this  liiith 
is  the  true  knowledge  of  Christ. 

He,  therefore,  who  thus  believes,  realizes  the  great  benefit 
of  Christ,  and  becomes  a  new  creature ;  and  prior  to  the  existence 
of  such  faith  in  the  heart,  no  one  can  fulfil  the  law.  Of  this  faith 
and  knowledge  of  Christ,  there  is  not  a  syllable,  not  a  tittle  in  all 
the  books  of  our  adversaries. 

Wherefore,  we  censure  our  adversaries  for  teaching  only  the  law 
concerning  our  works  and  not  the  Gospel,  which  teaches  that  we 
are  justified  if  we  believe  in  Christ. 

What  that  faith  is,  through  which  we  are  justified  before  God. 

Our  adversaries  pretend  that  faith  consists  in  a  knowledge  of,  or 
an  acquaintance  with  the  history  of  Christ ;  wherefore  they  teach 
that  we  can  believe,  if  even  we  are  sunk  in  fatal  sin. 

Therefore  they  neither  know  nor  say  any  thing  of  the  true  Chris- 
tian faith,  of  which  Paul  every  where  so  often  speaks,  and  through 
which  he  declares  we  are  justified  before  God.  For  they  who  are 
esteemed  just  and  holy  in  the  sight  of  God,  are  not  in  fatal  sin. 
Therefore  the  faith  which  makes  us  pious  and  just  in  the  sight  of 
God,  consists  not  only  in  a  knowledge  of  the  history  of  Christ,  his 
birth,  sufferings,  &c.,  (for  this  knowledge  the  devils  also  have,)  but 
it  is  that  conviction,  that  certain,  firm,  inward  confidence,  with 
which,  from  our  hearts,  we  hold  the  promises  of  God  as  certain  and 
true,  in  consequence  of  which,  without  our  merit,  are  offered  unto  us 
grace,  entire  salvation,  and  the  remission  of  sin,  through  Christ  the 
Mediator.  And  in  order  that  no  one  may  think  that  it  is  only  a  mere 
knowledge  of  the  history  of  Christ,  I  add,  that  faith  is  the  accepting  of 
this  treasure  with  our  whole  heart,  and  that  this  is  not  of  our  own  do- 
ing, not  of  our  own  presenting  or  giving,  not  of  our  own  work  or 
preparing  ;  but  that  the  heart  should  draw  consolation  from,  and  en- 
tirely trust  in  this,  that  it  is  God  who  presents  and  gives  to  us,  and 
not  we  to  him ;  that  he  pours  out  upon  us  the  whole  treasure  of 
grace  in  Christ. 

From  this  it  is  easy  to  discern  a  difference  between  faith,  and  that 
piety  which  originates  through  the  law.  For  faith  is  that  kind  of 
divine  worship  and  [latrici)  religious  service,  in  which  we  consider  our- 
selves the  participants  and  recipients.  But  the  righteousness  of  the 
law,  is  that  kind  of  divine  worship  which  offers  to  God  our  works. 
Thus  God  requires  of  us  to  revere  him  through  faith,  by  receiving 
from  him  what  he  promises  and  offers. 

Faith,  however,  is  not  a  mere  acquaintance  with  the  history  of 


78  APOLOGY. 

Christ,  but  a  conviction,  which  firmly  cleaves  to  the  divine  promises, 
as  Paul  sufficiently  testifies,  where  he  says,  Romans  4,  16  :  "  There- 
fore it  is  of  fdith,  that  it  might  be  by  grace ;  to  the  end  the  premise 
might  be  sure  to  all  the  seed." 

Here  Paul  so  connects  and  binds  the  two  together,  that  where 
there  are  promises,  theie  also  must  be  faith,  &c.  And  again,, 
correlatively,  where  there  are  promises,  there  God  also  requires 
faith. 

It  can  be  shown,  however,  still  more  clearly  and  plainly,  what 
that  faith  is  which  justifies,  if  we  consider  our  own  Creed  and  Faith  ; 
for  in  the  Symbol  this  article  is  contained :  that  we  must  believe  in 
the  "  Remission  of  siyi."  Wherefore  it  is  not  enough,  that  we  know 
or  believe  that  Christ  was  born,  that  he  suffered  and  rose  from  the 
dead,  if  we  do  not  also  give  credence  to  that  article  for  which  all 
this  was  finally  done,  viz.  "I  believe  that  my  sins  are  forgiven  me." 
To  this  article  ought  all  the  others  to  be  referred,  viz.  that  our  sins 
are  forgiven  for  Christ's  sake,  and  not  on  account  of  any  merit  of 
our  own.  For  what  would  be  the  necessity  of  God's  giving  Christ 
for  our  sins,  if  our  merit  could  atone  for  them  ? 

Therefore,  whenever  we  speak  of  that  faith  which  justifies,  or 
fide  justific'inte,  these  three  subjects  present  themselves  together : 
first,  the  divine  promises  ;  secondly,  that  these  offer  to  us  grace 
freely  and  without  our  merit ;  thirdly,  that  the  blood  of  Christ  and 
his  merits  are  the  treasure  from  which  recompense  is  made  for 
our  sins.  The  promises  are  received  through  faith  ;  but  as  these  of- 
fer grace  unto  us  without  our  merit,  all  our  worthiness  and  merit  are 
excluded  and  sink  to  the  ground,  and  the  grace  and  boundless  mercy 
alone  are  praised.  But  the  merit  of  Christ  is  the  treasure  ;  for  that 
must  indeed  be  a  treasure  and  a  noble  pledge,  through  which  the  sins 
of  the  whole  world  are  paid. 

The  whole  of  the  Scriptures,  both  of  the  Old  and  the  New  Testa- 
ments, when  speaking  of  God  and  of  faith,  often  make  use  of  these 
expressions — goodness  and  mercy  ;  and  in  all  of  their  writings  the  holy 
Fathers  teach  that  we  are  saved  (blessed)  through  grace,  good- 
ness, and  remission.  Wherever,  then,  we  find  the  word  mercy  in 
the  Scriptures,  or  in  the  writings  of  the  Fathers,  we  are  to  know 
that  there  that  faith  is  taught  which  embraces  the  promise  of  such 
mercv.  Ag^ain,  as  often  as  the  Scriptures  speak  of  faith,  they  mean 
that  faith  which  is  based  upon  grace  alone.  For  faith  does  not  make 
us  just  and  pious  in  the  sight  of  God  because  it  is  a  work  of  our 
own,  but  because  it  receives,  without  merit,  the  promised,  offered 
grace  which  is  presented  from  rich  treasures. 


I 


OF    JUSTIFICATION.  !?9 

And  such  faith  and  trust  in  the  mercy  of  God,  are  extolled,  par- 
ticularly in  the  Prophets  and  Psalms,  as  the  highest  and  the  most 
holy  worship  of  God.  For  although  the  law  does  not  chiefly  preach 
grace  and  the  remission  of  sin,  as  does  the  Gospel ;  yet  the  promises 
respecting  the  coming  Christ  are  handed  down  from  one  patriarch  to 
another,  and  they  knew  and  believed,  that  through  the  blessed 
seed,  God  would  give  blessings,  grace,  ccmlbit,  and  salvation, 
through  Christ. 

Therefore  as  they  understood,  that  Christ  was  to  be  the  treasure, 
by  which  recompense  w^as  to  be  made  for  our  sins ;  they  knew  that 
our  works  could  never  pay  off  so  great  a  debt.  Therefore  they  have 
received  grace,  salvation,  and  remission  of  sin,  without  any  merit  of 
their  own ;  and  through  faith  in  the  divine  promises  and  the  Gospel 
of  Christ,  they  were  saved,  as  well  as  ourselves,  or  the  saints  in  the 
New  Testament. 

Hence  the  frequent  repetition  of  the  words  mercy,  goodness,  faith, 
in  the  Psalms  and  Prophets;  as,  in  Psalm  130,  3-C :  "If  thou, 
Lord,  shouldst  mark  iniquities,  O  Lord,  who  shall  stand?"  Here 
David  confesses  his  sins,  and  does  not  boast  of  much  merit,  but  con- 
tinues :  "  But  there  is  forgiveness  with  thee,  that  thou  mayest  be 
feared."  Here  he  feels  consolation  again,  and  relies  on  grace  and 
mercy  ;  relies  on  the  divine  promises,  and  says  :  "  My  soul  waiteth 
for  the  Lord,  and  in  his  word  do  I  hope."  And  again  :  "  My  soul 
waiteth  for  the  Lord  ;"  that  is,  as  thou  hast  promised  forgiveness  of 
sin,  I  will  hold  to  thy  promise ;  I  will  trust  and  rely  upon  thy  gra- 
cious promises.  Wherefore  the  holy  patriarchs  also  w^ere  not  justi- 
fied in  the  sight  of  God  by  the  law,  but  through  God's  promises, 
and  through  f  lith. 

It  must  indeed  be  surprising  to  every  one,  that  the  adversaries 
teach  so  Uttle,  (or  nothing  at  all,)  of  faith,  when  they  see  in  almost 
every  syllable  of  the  Bible,  that  faith  is  applauded  and  extolled  as  the 
most  noble,  holy,  acceptable,  the  greatest  and  the  best  service  of 
God.  Thus  in  Psalm  50,  15,  he  says  :  "  Call  upon  me  in  the  day 
of  trouble;  and  I  will  deliver  thee."  In  this  way,  then, 
would  God  become  known  to  us ;  thus  he  would  be  honored,  that 
we  should  receive  and  accept  from  him  grace,  salvation,  and  every 
thing  good,  as  the  gift  of  grace,  and  not  as  a  reward  for  our  merit. 

This,  indeed,  is  a  most  exalted  knowledge  of  this  sweet,  unfailing, 
this  exalted  consolation  in  every  affiiction,  bodily  and  spiritual,  in 
life  or  in  death ;  as  pious  hearts  know\  And  of  this  certain,  dear,  and 
noble  consolation,  our  adversary  rob  anxious  consciences,  when  they 
speak  and  teach  of  faith  so  coldly  and  contemptibly,  and  instead  of  it 


80  APOLOGY, 

deal  with  God,  the  high  Majesty,  through  their  own  miserable,  beg- 
garly works  and  merits. 

That  through  faith  in  Christ  we  are  justified. 

In  the  first  place,  in  order  that  no  one  may  think  we  are  speak- 
ing of  a  mere  knowledge  of  the  history  of  Christ,  we  must  state 
in  what  manner  the  heart  begins  to  believe,  and  how  it  attains 
to  faith.  Afterwards  we  shall  show,  that  this  same  faith  jus- 
tifies before  God,  and  how  this  is  to  be  understood ;  and  we  shall 
endeavor,  with  clearness  and  precision,  to  refute  the  arguments  of 
our  adversaries.  Christ  (Luke  24,  47,)  commands  the  preaching  of 
repentance  and  remission  of  sins.  The  Gospel  also  charges  all 
men  that  they  are  born  in  sin,  and  that  they  arc  all  worthy  of  eternal 
wrath  and  death,  and  offers  to  them  remission  of  sin  and  righteous- 
ness through  Christ.  And  this  same  remission,  reconciliation,  and 
righteousness  is  received  through  faith. 

For  the  preaching  of  repentance,  or  the  voice  of  the  Gospel — 
reform, — repent, — when  it  truly  penetrates  into  the  heart,  strikes- 
the  conscience  with  alarm,  and  is  not  a  jest,  but  a  great  terror,  in 
which  the  soul  feels  its  calamity  and  its  sins,  and  God's  wrath.  In  this 
terror,  the  heart  should  again  seek  consolation.  This  takes  place,  if 
it  believes  in  the  promise  of  Christ  that,  through  him,  we  have  remis- 
sion of  sin.  The  faith  which  in  such  fear  and  terror,  elevates  the 
heart  and  consoles  it,  receives  and  experiences  remission  of  sin,  jus- 
tifies and  brings  life ;  for  this  strong  consolation  is  a  new  birth  and 
a  new  life. 

This  is  simple  and  clear  language  ;  this  pious  hearts  know  to  be 
true ;  such  have  been  the  examples  ;  thus  has  it  been  with  all  the 
saints  from  the  beginnmg  in  our  own  church,  as  may  be  seen  in  the 
conversion  of  Paul  and  Augustine.  Our  adversaries  are  uaeertain, 
nor  can  they  correctly  tell  us,  or  state,  in  clear  and  intelligible  terms, 
how  the  Holy  Spirit  is  imparted  unto  us.  They  devise  dreams  unto 
themselves,  that  through  a  simple  physical  reception  and  use  of  the 
sacraments,  ex  opere  operato/^  we  obtain  grace  and  receive  the 
Holy  Ghost,  although  the  heart  may  be  entirely  alien  from  the  ser- 
vice, as  if  the  light  of  the  Holy  Ghost  were  a  thing  so  poor, ,  so» 
weak,  and  inefficient. 

But  when  we  speak  of  a  faith,  which  ig.  not  an  idle  föncy,.but 
such  a  new  light,  life,  and  power  in  the  heart,  as  renews  tho  heart 
and  mind  and  courage — makes  of  us  another  man  and  a  new  crea-  j 


-  *Thal  is,  when  merely  tlie  external  act  is  fedormed. 


OK    JUSTIFICATION. 


81 


ture,  viz.  a  new  light  and  work  of  the  Holy  Ghost — then  evefy  man 
understands,  that  we  do  not  speak  of  such  a  faith  as  stands  side  by 
side  with  fatal  sin,  as  our  adversaries  speak  of  faith.  For  how 
should  light  and  darkness  exist  together  ? — For  faith,  wherever  it  ex- 
ists, and  because  it  exists,  bears  good  fruit,  as  we  shall  hereafter  show. 

What  can  be  spoken  more  clearly  and  simply  than  this,  concern- 
ing the  conversion  of  a  sinner  and  the  mode  of  regeneration  ?  Now 
we  bid  defiance  to  all  the  Sententiaries,  to  produce  from  their  innu- 
merable commentaries,  glossaries,  and  writings  on  doctrinal  opinions, 
one,  that  teaches  correctly  a  word  or  tittle  concerning  the  conversion 
of  a  sinner.  When  they  speak  of  love,  or  of  their  hahitu  diledionis, 
they  introduce  their  own  dreams,  that  men  earn  or  merit  this  habi- 
tum  by  their  works ;  they  do  not  however  say  a  word  about  God's  pro- 
mises and  word  ;  as  also  the  Anabaptists  at  the  present  time  teach. 

Now  we  cannot  confer  with  God ;  and  he  will  not  permit  him- 
self to  be  known,  sought,  or  comprehended,  except  alone  in  and 
through  his  word  ;  as  Paul  says,  Rom.  1,  16  :  "  The  Gospel  is  the 
power  of  God  unto  salvation  to  every  one  that  believeth;"  again, 
Rom.  10,  17  :  "  Faith  cometh  by  hearing."  And  from  this  alone 
it  ought  to  be  sufficiently  clear,  that  alone  through  faith  we  are  jus- 
tified before  God.  For  if  we  conie  to  God  and  are  justified  alone 
through  his  word,  and  no  one  can  comprehend  that  word,  except 
through  faith,  it  follows  that  faith  justifies.  There  are  other  con- 
siderations, however,  which  better  illustrate  this  subject. 

Thus  much  I  have  said,  in  order  to  show  how  we  are  born  anew, 
and  that  it  may  be  understood  what  that  faith  of  which  we  speak,  is 
and  what  it  is  not. 

And  now  we  shall  show,  that  this  same  faith,  and  nothing  eke, 
justifies  us  before  God.  And  first  I  shall  here  warn  the  reader,  that 
precisely  as  the  truth  that  Christ  is  our  only  Mediatot*,  must  and 
shall  always  stand,  and  no  one  can  overturn  it;  so  also  no  one  can 
overturn  this  fact,  that  through  faith  we  are  justified  i-ithout  works. 
For  how  will  Christ  be  and  remain  the  Mediaton  ü"  through  faith 
we  do  not  hold  to  him  as  the  Mediator,  and  thus  become  reconciled 
to  God  ;  if  we  do  not  believe  with  certainty  in  our  hearts,  that  for 
his  sake  we  are  esteemed  just  before  QoA  ?  Now  this  is  faith,  thus 
to  confide,  thus  to  console  ourselves  with  the  merits  of  Christ,  that 
for  his  sake,  God  will  assuredly  be  merciful  unto  us.  For  as  it  is 
clear  in  the  Scripture,  that  besides  the  law,  the  promises  of  Christ 
are  necessary  for  salvation,  so  it  is  also  clear  that  faith  justifies  ;  for 
the  Iriw  does  not  preach  remission  of  sin  through  grace.  And  again  we 
cannot  fulfil  or  keep  the  law   before  we  have  received  the  Holy  Ghost. 

11 


82  APOLOGY. 

Wherefore  this  truth  must  stand,  that  the  promises  of  Christ  are 
necessary  for  salvation.  And  these  no  one  is  able  to  comprehend  or 
receive,  except  alone  through  faith.  What  else,  then,  do  those  do 
who  teach  that  we  do  not  become  just  and  pious  before  God  through 
faith,  but  suppress  Christ  and  the  Gospel,  and  teach  the  law  ? 

But  some  persons  perhaps,  when  we  say  that  faith  justifies  before 
God,  understand  it  relative  to  the  beginning  merely  ;  viz.  that  faith 
is  only  the  beginning  of,  or  a  preparation  for  justification  ;  and  noty 
that  faith  should  of  itself  be  held  in  this  consideration,  that  through 
it  we  please  God  and  become  acceptable  to  him ;  but  that  we  become 
acceptable  tO'  him  on  account  of  love  and  works,  and  that  it  follows, 
not  on  account  of  faith.  And  such  persons  imagine,  that  faith  is 
praised  in  the  Scriptures,  solely  because  it  is  a  beginmng  of  good 
works,  as  much  always  depends  upon  the  beginning. — But  this  is  not 
our  opinion.  We  teach  concerning  faith^  that  we  become  acceptable 
to  God  through  it  alone. 

And  as  the  word  j ustißcari  {iwstiüed,  made  ju3t,)  is  used  in  two 
different  ways,  namely  for  converted.or  being  born  anew,  and  again 
for  being  esteemed  just,  we  shall  take  up  the  first,  and  show  that  we 
are  converted  from  evil,  impious  ways,  born  anew,  and  become  justy 
by  faith  alone. 

Some  contend  greatly  against  the  word  sola,  (alone  ;)  yet  Paul 
clearly  says  to  the  Romans,  3,  28  :  '^  Therefore  we  conclude,  that  a 
man  is  justified  by  faith  without  the  deeds  of  the  law."'  Again, 
Ephesians  2,  8  r  "  It  is  the  gift  of  God,  not  of  yourselves,  not  of 
works,  lest  any  man  should  boast ;"  and'  the  like  in  Rom.  3,  24. 

Now  if  this  word,  and  this  exdusiva  sola,  (the  expression  alarm, 
which  excludes  every  thing  else,)  are  so  much  opposed  to  some,  and 
so  displeasing^,  they  may  erase  these  words  als^,  wherever  found  in 
the  epiätles  of  Paul,  '^through  grace;"  then,  "  wo^  of  works  f 
again,  '^  the  gift  of  God,''  &c.,  and  again,  "lest  any  man  should 
boast,''  and  t\\e  like  ;  for  these  are  very  strong  excluding  words  {ex-- 
dusiva.)  The  words,  ''Hhrough  grace"  exclude  merit  and  all 
•works,  whatever  name  tlyjy  may  have. 

And  by  the  word  sola,  when  we  say  faith  alone  makes  us  piouS/ 
we  do  not  exclude  the  Gospel  and  the  sacraments,  and  tluis  by  hold- 
ing that  faith  alone  accomplishes  it,  render  vain  and  useless  the  word 
and  sacraments,  as  our  adversaries  interpret  dangerously  our  views 
on  all  subjects ;  but  we  exdude  our  own  merit.  For  we  have  stated 
plainly  above,  that  faith  comes  through  the  word;  and  thus,  we  ex- 
tol the  ministry  and  the  word  more  frequently  and  moie  high]}-  than  our 
adversaries  do ;  and  we  say  also  that  love  and  works  should  loUow  faith . 


OP    JUSTIFICATION.  183 

Therefore  we  do  not  thus  exclude  works  by  the  word  sola,  that 
they  should  not  follow ;  but  it  is  the  confidence  in  our  own  merit 
and  works  that  we  exclude ;  and  we  do  say  that  they  do  not  merit 
remission  of  sins.  And  this  we  shall  hereafter  show  more  accurately 
and  clearly. 

That  we  obtain  remission  of  sins  through  faith  alone  in  Christ. 

We  hold,  and  our  adversaries  must  acknowledge,  that  above  all 
things,  remission  of  sins  is  necessary  to  justification  ;  for  we  are  all 
born  in  sin.     We  therefore  conclude  : 

That  to  obtain  and  enjoy  the  remission  of  sin,  is  being  righteous 
and  pious  in  the  sight  of  God  ;  as  asserted  in  Psalm  32,  1 :  "  Blessed 
is  he  whose  transgression  is  forgiven." 

But  through  faith  in  Christ  alone,  not  through  love,  not  on  ac- 
count of  love  or  works,  do  we  obtain  the  remission  of  sin ;  although 
love  follows  wherever  there  is  faith. 

It  must  follow  therefore,  that  we  are  justified  by  faith  alone.  For 
to  be  justified,  is  the  fact  of  a  sinner's  becoming  pious  and  being  born 
anew  through  the  Holy  Ghost.*  But  that  we  do  obtain  remission  of  sin 
by  faith  alone  (as  the  minor  says,)  and  not  through  love  we  shall 
presently  endeavor  to  make  evident. 

Our  adversaries  treat  of  these  important  things  in  a  very  trifling 
manner.  They  ask,  whether  the  remission  of  sin  and  the  imparting 
of  grace  are  one  change,  or  two.  It  seems  impossible  for  these  idle, 
inexperienced  people  to  treat  these  things  properly ;  for,  to  have  a 
real  sense  of  sin  and  of  the  wrath  of  God,  is  not  an  unimportant 
and  uninteresting  matter ;  nor  is  the  consciousness  of  the  remission 
of  sin  a  slight  consolation. 

For  thus  says  Paul,  1  Cor.  15,  56,  57:  "The  stingof  death  is 
sin  ;  and  the  strength  of  sin  is  the  law.  But  thanks  be  to  God  who 
giveth  us  the  victory  through  our  Lord  Jesus  Christ."  That  is,  sin 
alarms  the  conscience — this  occurs  through  the  law,  which  shows 
unto  us  the  earnest  zeal  and  wrath  of  God  against  sin ;  but  through 
Christ  we  conquer.  How  is  this  effected  ?  If  we  believe — if  our 
hearts  are  lifted  up  and  rely  on  the  promises  of  grace  through  Christ. 
Thus,  then,  we  show  this  also,  that  through  faith  in  Christ,  and  not 
through  works,  we  obtain  remission  of  sins ;  that  is,  God  cannot  be 
reconciled  or  his  wrath  appeased  by  our  works,  but  Christ  alone  is 

*This  is   the  first  or  major   proposition  ;    and  now  follows  the  minor^  i.  e.,  the 
other  proposition  of  the  preceeding  arguntient- 


m 


APOLOGY 


the  Mediator  and  Conciliator,  and  for  his  sake  alone  is  the  Father 
merciful  to  us. 

Now,  no  one  can  embrace  Christ  as  a  Mediator,  by  works ;  but 
alone  by  believing  the  word,  which  preaches  him  as  a  Mediator. 

Therefore,  when  our  souls  are  comforted  and  lifted  up  by  the  di- 
vine promises,  which  are  offered  to  us  for  Christ's  sake,  we  obtain 
the  remission  of  sin  by  faith  only.  For  Paul,  Rom.  5,  2,  teaches, 
that  through  him  we  have  access  to  the  Father ;  and  he  adds  ex- 
pressly— hy  faith. 

In  this  way  then,  and  in  no  other,  are  we  reconciled  to  the  Father 
and  obtain  remission  of  our  sms,  when  we  are  encouraged  to  hold 
fast  to  the  promise  in  which  grace  and  mercy  are  held  out  to  us 
through  Christ. 

Our  adversaries  understand  this  subject,  relative  to  Christ  the  Me- 
diator and  Conciliator,  thus :  that  he  earns  for  us  love  or  the  hahitum 
dihdionis  ;  and  they  do  not  say  that  we  must  use  him  as  the  only 
Mediator,  but  bury  him  again,  and  they  devise  the  sophism  that  we 
have  access  to  God  through  our  works,  and  that  through  these  works 
"we  merit  the  hahitum,  and  afterwards  are  enabled  through  love  to 
come  to  God. 

This  is  indeed  burying  Christ  anew,  and  taking  away  the  whole 
doctrine  of  faith.  But  Paul,  on  the  contrary,  teaches  clearly  that 
we  have  access,  that  is,  reconciliation  to  God,  through  Christ.  And 
in  order  to  show  how  this  is  effected,  he  adds,  that  we  have  this 
access  through  faith,  and  by  faith  we  obtain  remission  of  our  sins, 
through  the  merit  of  Christ,  and  we  cannot  appease  God's  anger,  ex- 
cept through  Christ.  It  is  therefore  very  clear,  that  we  do  not  merit 
remission  by  our  works  or  by  our  love. 

Secondly,  it  is  certain,  that  sins  are  remitted,  for  the  sake  of  the 
Propitiator  Christ,  Romans  3,  25  :  "  Whom  God  hath  set  forth  to 
be  a  propitiation"  or  Conciliator;  and  it  is  expressly  added: — 
'^  through  faith."  Tims  then,  the  Conciliator  is  beneficial  to  us, 
when  we,  through  faith,  embrace  the  word  in  which  meicy  is  pro- 
mised us,  and  oppose  it  against  the  wrath  and  judgnient  of  God.  And 
the  like  is  written  in  Hebrews  4,  14,  lö :  We  have  a  High  Priest 
Christ,  ^c.  Let  us  goto  him  loith  joy  fulness.  The  Apostle  tells  us 
to  approach  God,  not  with  reliance  upon  our  own  works,  but  trusting 
in  the  high  priest  Christ.     He  therefore  clearly  rt'quires  faith. 

Thirdly,  Peter  says.  Acts  10,  43  :  "  To  him  ffive  all  the  prophets 
witness,  that  through  his  name,  whosoever  believeth  in  him  shall 
receive  remission  of  sins."  How  could  Peter  have  exp}'essed  him- 
self more  clearly?     H^e  says,  we  receive  remission  of  sins  through 


OP    JUSTIFICATION. 


8Ö 


his  name ;  that  is,  we  receive  it  through  him,  not  through  our  merit, 
not  through  our  repentance  (or  attrition,)  not  through  our  love,  not 
by  our  ov^n  service  of  God,  not  by  our  own  human  ordinances  or 
works ;  and  he  adds — if  we  believe  in  him. 

He  therefore  requires  that  faith  shall  exist  in  the  heart.  For  that 
reason  he  says :  "  To  him  give  all  the  prophets  witness."  This,  it 
seems  to  me,  is  truly  allegorizing  the  Christian  or  universal  church ; 
for  if  all  the  holy  prophets  witness,  this  is  then  truly  glorious, 
great,  excellent,  and  strong  evidence  or  testimony ;  but  of  this  pas- 
sage we  shall  speak  more  hereafter. 

Fourthly,  remission  of  sin  is  promised  for  Christ's  sake.  There- 
fore, no  one  can  obtain  it,  unless  by  faith  alone.  For  no  one  is  able 
to  comprehend  the  promise  or  to  participate  in  it,  except  through 
faith  only.  Rom.  4,  16 :  "  Therefore  it  is  of  faith,  that  it  might  be 
by  grace ;  to  the  end  the  promise  might  be  sure."  Precisely  as  if 
he  should  say,  that  if  our  salvation  and  righteousness  depended  on 
our  own  merit,  the  promise  of  God  would  be  uncertain  and  useless 
to  us ;  for  we  never  could  know  with  certainty  when  our  merits 
would  suffice.  And  this,  pious  hearts  and  Christian  consciences  un- 
derstand full  well,  and  would  not  for  a  thousand  worlds  that  our  sal- 
vation depended  upon  ourselves.  Paul  accords  with  this  view.  Gal. 
3,  22 :  "  The  Scripture  hath  concluded  all  under  sin,  that  the  pro- 
mise by  faith  of  Jesus  Christ  might  be  given  to  them  that  believe." 
Here  Paul  casts  aside  all  our  merit ;  for  he  says,  we  are  all  worthy  of 
death,  and  concluded  under  sin ;  and  he  calls  to  mind  the  divine  pro- 
raise  by  which  alone  we  can  obtain  the  forgiveness  of  sin ;  and  fur- 
ther adds,  how  we  become  participants  of  the  promise,  namely  by 
faith.  And  these  grounds,  this  argument,  drawn  by  Paul  from  the 
very  nature  of  the  divine  promise,  namely,  that  as  God's  promise  is 
certain  and  must  remain  sure,  (as  it  will  not  fail  to  do,)  remission  of 
sin  cannot  proceed  from  our  merit ;  else  it  would  be  uncertain,  and 
we  could  not  know  when  our  merits  would  suffice ;  yes,  I  say,  this 
argument  and  this  foundation  is  a  firm  rock ;  it  is  almost  the  strong- 
est in  the  whole  of  Paul's  writings,  and  is  very  often  repeated  and 
adduced  in  all  the  epistles. 

No  one  upon  earth  will  ever  be  able  to  devise,  invent,  or  contrive 
any  thing  by  which  this  argument  alone,  if  there  were  no  other,  can 
be  overthrown.  Nor  will  pious  hearts  and  Christian  consciences,  by 
any  means,  permit  themselves  to  be  led  away  from  this  position  : 
that  we  have  remission  of  sins  by  faith  alone,  for  the  sake  of  Christ's 
merits.  For  in  this  they  have  a  sure,  firm,  and  an  eternal  consola- 
tion against  the  terrors  of  sin,  against  the  devil,  death,  and  hell; 


APOLOGY. 


while  every  thing  else  rests  on  a  sandy  foundation,  and  is  insufficient 
in  the  hour  of  temptation. 

Now,  as  we  obtain  remission  of  sin,  and  receive  the  Holy  Ghost, 
through  faith  only,  then  faith  alone  justifies  us  in  the  sight  of  God. 
For  those,  who  are  reconciled  to  God,  are  pious  in  his  sight,  and  are 
his  children  ;  not  on  account  of  their  purity,  but  on  account  of  God's 
mercy,  if  they  accept  and  embrace  it  through  faith. 

Wherefore  the  Scriptures  testify,  that  we  are  justified  before  God 
by  faith.  We  shall  therefore  cite  passages,  which  clearly  prove  that 
faith  makes  us  pious  and  righteous — not  that  our  faith  is  a  work  so 
precious  and  pure ;  but  solely  because  by  faith,  and  by  no  other 
means,  we  receive  the  mercy  offered. 

In  the  epistle  to  the  Romans,  Paul  treats  particularly  on  the  sub- 
ject relative  to  the  manner  in  which  we  are  justified  before  God ; 
and  he  concludes  that  all  those  who  believe  that  they  have  a  merci- 
ful God  through  Christ,  are  justified  in  the  sight  of  God  by  faith, 
without  merit.  And  this  forcible  conclusion,  this  proposition  in 
which  is  comprehended  the  main  subject  of  the  whole  epistle,  yea  of 
the  entire  Scriptures,  he  lays  down  clearly  and  unequivocally  in  the 
third  chapter  to  the  Romans  and  the  28  verse  :  "  Therefore  we 
conclude,  that  a  man  is  justified  by  faith,  without  the  deeds  of  the 
law." 

Our  adversaries  will  here  contend  that  Paul  has  excluded  only  the 
Jewish  ceremonies,  not  other  virtuous  works.  But  Paul  does  not 
speak  of  ceremonies  only,  but  particularly  and  assuredly  does  he 
speak  of  all  other  works,  and  of  the  whole  law,  or  ten  command- 
ments also.  For  in  the  7th  verse  of  the  7th  chapter  he  afterwards 
adduces  the  passage  from  the  Decalogue  ;  "  Thou  shalt  not  covet ;" 
and  if  we  could  obtain  remission  of  sin  by  works  which  are  not  em- 
braced in  the  Jewish  ceremonies,  and  thus  merit  righteousness,  what 
need  then  would  there  be  of  Christ  and  his  promises  ?  Here  all  that 
Paul  has  said  in  various  places  concerning  the  promises,  would  be  over- 
thrown at  once.  Thus  he  also  would  write  erroneously  to  the  Ephe- 
sians,  where  he  says  Eph.  2,  8,  9 :  "  For  by  grace  are  ye  saved, 
through  faith ;  and  that  not  of  yourselves :  it  is  the  gift  of  God  ;  not 
of  works."  Again,  in  the  epistle  to  the  Romans  chap.  4,  1-6,  Paul 
alleges  of  Abraham  and  David : — They  had  a  commandment  of  God 
concerning  circumcision,  Now  if  any  works  justify  before  God,  then 
those  worksi  which  God  had  commanded  at  that  time,  must  also  have 
justified. 

But  Augustine  teaches  clearly,  that  Paul  speaks  of  the  whole  law  '. 
and  he  has  argued  this  at  length,  concerning  the  spirit  and  the  let* 


OF    JIlBTlFICATIOJs. 


87 


ter,  {de  spiritu  et  litera,)  when  he  finally  says :  "  Having  now  weigh- 
ed and  treated  this  subject,  with  the  power  which  God  has  given  us ; 
we  conclude,  that  no  man  is  justified  by  the  precepts  of  a  good  life, 
but  by  faith  in  Jesus  Christ." 

Let  no  one,  however,  suppose,  that  the  sentence — "  Man  is  justi- 
fied by  faith  alone  " — was  written  by  Paul  inadvertently  ;  for  he 
teaches  this  same  doctrine  at  length  in  the  fourth  chapter  to  the  Ro- 
mans, verses  4vand  5,  and  repeats  it  in  all  his  epistles.  In  the  fourth 
chapter  he  says :  "  Now  to  him  that  worketh  is  the  reward  not 
reckoned  of  grace,  but  of  debt ;  but  to  him  that  worketh  not,  but 
believeth  on  him  that  justifieth  the  ungodly,  his  faith  is  counted  for 
righteousness." 

It  is  clear,  from  these  words,  then,  that  faith  is  what  he  calls  the 
righteousness  of  God  ;  and  he  adds,  that  it  is  reckoned  of  grace,  and 
that  it  could  not  be  counted  to  us  of  grace,  if  works  or  merit  were 
present.  For  that  reason  he  undoubtedly  excludes  all  works,  or  all 
merit,  not  only  Jewish  ceremonies,  but  all  other  good  works  also. 
Because  if  we  were  justified  before  God  by  these  works,  then  faith 
would  not  be  counted  to  us  for  righteousness  without  works,  as  Paul 
explicitly  says.  And  he  adds  :  "  We  say  that  Abraham's  faith  was 
counted  unto  him  for  righteousness."  Again  chapter  5,  1 :  "  There- 
fore, being  justified  by  faith,  we  have  peace  with  God  through  our 
Lord  Jesus  Christ " — that  is,  we  have  joyful,  quiet  consciences  before 
God. 

Rom.  10,  10:  *'For  with  the  heart  man  believeth  unto 
righteousness."  Here  he  calls  faith  the  righteousness  of  the 
heart. 

Gal.  2,  16  :  "  We  have  believed  in  Jesus  Christ,  that  we  might 
be  justified  by  the  faith  of  Christ,  and  not  by  the  works  of  the  law." 

Eph.  2,  8 :  "  For  by  grace  are  ye  saved,  through  faith  ;  and  that 
not  of  yourselves  :  it  is  the  gift  of  God  ;  not  of  works,  lest  any  man 
should  boast." 

John  1,  12,  13:  "  But  as  many  as  received  him,  to  them  gave  he 
power  to  become  the  sons  of  God,  even  to  them  that  believe  on  his 
name :  Which  were  born,  not  of  blood,  nor  of  the  will  of  the  flesh, 
nor  of  the  will  of  man,  but  of  God." 

John  3,  14,  15  :  "  And  as  Moses  hfted  up  the  serpent  in  the  wil- 
derness, even  so  must  the  Son  of  Man  be  lifted  up  ;  that  whosoever 
believeth  in  him  should  not  perish." 

John  3,  17  :  "  For  God  sent  not  his  Son  into  the  world  to  con- 
demn the  world ;  but  that  the  world  through  him  might  be  saved  - 
He  that  believeth  on  him  is  not  condemned." 


88  Al'OLUG». 

Acts  13,  38,  39 :  "Be  it  known  unto  you,  therefore,  men  and 
brethren,  that  through  this  man  is  preached  unto  you  the  forgiveness 
of  sins :  And  by  him,  all  that  believe  are  justified  from  all  things, 
from  which  ye  could  not  be  justified  by  the.  law  of  Moses."  How 
could  he  have  spoken  more  clearly  concerning  the  kingdom  of  Christ 
and  concerning  justification  ?  He  says  that  the  law  could  not  justi- 
fy any  one  ;  and  that,  therefore  Christ  was  given,  that  we  might  be- 
lieve, that  we  are  justified  through  him.  He  says  in  clear  terms, 
that  the  law  can  justify  no  one :  therefore  righteousness  is  counted 
unto  us  through  Christ,  if  we  believe  that  God  is  gracious  mito  us 
through  him. 

Acts  4,  11,  12  :  "  This  is  the  stone  which  was  set  at  naught  of 
you  builders,  which  is  become  the  head  of  the  corner.  Neither  is 
there  salvation  in  any  other :  for  there  is  none  other  name  under 
heaven  given  among  men,  whereby  we  must  be  saved." 

There  are  no  other  means,  however,  by  which  we  are  enabled  to 
believe  on  the  name  of  Christ,  but  by  hearing  his  merit  preached, 
and  by  comprehending  it.  Wherefore,  by  faith  in  the  name  of 
Christ,  and  not  by  confidence  in  our  own  works,  shall  we  be  saved. 
For  the  word,  name,  here  signifies  the  cause  by  w^hich  and  for 
which  salvation  comes.  Therefore,  to  praise  and  confess  the  name 
of  Christ,  signifies  trusting  in  him,  who  alone  is  called,  and  is  Christ, 
as  being:  the  cause  of  our  salvation  and  the  treasure  by  which  we 
are  redeemed. 

Acts  15,  9:  "He  purified  their  hearts  by  faith."  Wherefore  that 
faith,  spoken  of  by  the  Apostles,  is  not  a  mere  knowledge  of  the  his- 
tory of  Christ,  but  a  powerful  and  vigorous  operation  of  the  Holy 
Ghost,  which  changes  the  heart. 

Habakkuk  2,  4:  "  The  just  shall  live  by  his  faith."  Here  we 
are  told  in  the  first  place,  that  the  just  becomes  jusf  by  faith,  if  he 
believes  that  God  is  merciful  through  Christ.*  Secondly,  that  iaith 
vivifies.  For  faith  alone  brings  peace  and  joy  to  the  heart  and  con- 
science, and  secures  for  us  eternal  Hfe,  which  commences  here  in  this 
life. 

Isaiah  53,  11 :  "  By  his  knowledge  shall  my  righteous  servant 
justify  many."  But  what  is  the  knowledge  of  Christ,  but  to  know 
his  benefits  and  his  promises,  which  he  preached  and  permitted  to  be 
preached  to  the  world  .'  And  to  have  a  knowledge  of  these  benefits, 
is  to  believe  truly  and  sincerely  in  Christ,  to  believe  that  God  will 
certainly  accomplish  that  which  he  has  promised  through  Christ. 
But  the  Scripture  abounds  with  such  declarations  and  testimony. 
For  it  treats  of  these  two  subjects,  the  law  of  God  and  his  promises. 


OF    JUSTIFICATION.  89 

And  the  promises  speak  of  the  forgiveness  of  sins  and  of  the  recon- 
ciliation of  God  through  Christ. 

And  in  the  writings  of  the  Fathers  many  similar  declarations  are 
also  extant.  For  thus  Ambrose  writes  to  Irensus :  "  But  the  whole 
■\vorld  is  therefore  subject  to  God,  subdued  by  the  law  ;  for  by  the 
commandment  of  the  law,  are  we  all  accused,  but  by  the  works  of 
the  law,  no  one  is  justified.  For  through  the  law  sm  is  perceived, 
but  the  guilt  is  removed  by  faith.  And  it  appears  indeed,  as  if  the 
law  had  done  harm,  by  including  all  under  sin ;  but  Christ  the  Lord 
has  come,  and  remitted  to  us  these  sins,  which  no  one  could  avoid, 
and  has  blotted  out  the  hand-writing,  by  the  shedding  of  his  blood. 
And  this  it  is,  that  Paul  says  to  the  Romans,  Rom.  5,  20 :  '  The 
law  entered,  that  the  offence  might  abound :  but  where  sm  abound- 
ed, grace  did  much  more  abound '  through  Jesus.  For,  inasmuch 
as  the  whole  world  became  guilty,  he  has  taken  away  the  sins  of  the 
whole  world  ;  as  John  testifies,  John  1,  29  :  '  Behold  the  Lamb  of 
God,  which  taketh  away  the  sin  of  the  world.'  And  for  this  reason 
no  one  should  boast  of  his  works,  because  no  one  is  justified  by  his 
ow^n  deeds ;  but  to  him  that  is  just,  it  is  given  in  baptism  in  Christ, 
since  he  became  justified.  For  it  is  faith  that  releases  us,  through 
the  blood  of  Christ.  And  blessed  is  he,  whose  sins  are  forgiven  him, 
and  to  whom  grace  is  come." 

These  are  the  clear  words  of  Ambrose,  and  they  evidently  coin- 
cide with  our  doctrine.  He  says  that  works  do  not  justify,  and  that 
faith  releases  us  through  the  blood  of  Christ.  If  all  the  Sententia- 
ries  were  combined,  who  bear  high  titles,  (being  styled  angelici  by 
some,  by  others  subtiles,  by  others  irrefragabiles,  that  is,  doctors 
who  are  infallible,)  and  if  their  works  were  all  read,  they  would  be 
less  effective  in  explaining  the  meaning  of  Paul,  than  this  one  para- 
graph of  Ambrose. 

And  in  this  sense  Augustine  also  has  WTitten  much  in  opposition 
to  the  Pelagians,  and  concerning  the  Spirit  and  letter  {de  Spiritu  et 
iitera)  he  says  thus :  "  The  law  and  its  righteousness  is  set  before 
us,  in  order  that  he  who  does  it  may  live  by  it,  and  that  all  who 
perceive  their  infirmity  might  come  to  God,  who  alone  justifies,  not 
through  their  own  strength,  nor  the  letter  of  the  law,  which  we  can- 
not fulfil,  but  through  faith.  A  truly  good  work  no  one  can  do, 
unless  he  himself  first  be  just,  pious,  and  good.  But  righteousness 
we  obtain  through  faith  alone."  Here  he  says  clearly,  that  God, 
who  alone  blesses  and  sanctifies,  is  reconciled  through  faith,  and  that 
faith  makes  us  pious  and  just  in  the  sight  of  God. 

And  immediately  after :  "Out  of  the  law  we  fear  God,  through 

12 


90  APOLOGY. 

faith  we  hope  and  trust  in  him.  But  from  those  who  fear  the  pen- 
alty, grace  is  concealed,  under  which  fear,  when  a  person  is  in  anx- 
iety, &c.,  he  must  through  faith  fly  to  the  mercy  of  God,  so  that  he 
may  give  that  which  he  has  promised  in  the  law,  and  impart  his- 
grace."  Here  he  teaches,  that  by  the  law  the  heart  is  terrified,  and 
through  faith  it  again  receives  consolation. 

It  is  really  strange,  that  our  adversaries  can  be  so  blind,  and  over- 
look so  anany  plain  passages  of  Scripture,  which  clearly  state  that 
we  are  justified  by  faith  and  not  by  works.  What  views  do  these 
deluded  persons  entertain  ?  Are  they  of  opinion  that  the  Scriptures, 
in  plain  terms,  repeat  the  same  thing  so  frequently  without  a  cause  ? 
Do  they  imagine  that  the  Holy  Spirit  has  spoken  without  precision 
and  consideration,  or  that  he  was  not  acquainted  with  what  he  said  ? 
Upon  this  subject,  these  impious  persons  have  devised  a  sophisti- 
cal exposition,  and  they  contend  that  those  passages  of  Scripture 
which  speak  of  faith,  must  be  understood  relative  to  fide  formata, 
that  is,  they  say  that  faith  makes  no  one  pious  or  just,  except  on 
account  of  love  or  works.  And  in  short,  according  to  their  view,  it 
is  not  faith  that  justifies  any  one,  but  it  is  love  alone.  For  they  say 
that  faith  may  exist  with  a  fatal  sin.  What  else  is  this,  but  invalid 
dating  all  the  promises  of  God  and  those  of  grace,  and'  preaching*, 
works  and  the  law  ? 

If  faith  obtains  favor  and  the  remission  of  sins  on  account  of  love, 
the  remission  of  sins  must  always  be  uncertain.  Because  we  never 
love  God  as  fervently  as  we  ought.  Nay,  we  cannot  love  God  un- 
less our  hearts  are  first  assured  that  our  sins  are  remitted.  Thus,  if 
our  adversaries  teach  that  we  should  rely  on  that  love  to  God  of 
which  we  are  capable,  and  upon  our  works,  they  abolish  entirely  the 
Gospel  which  preaches  the  forgiveness  of  sins,  notwithstanding  no* 
one  can  really  possess  love,  or  understand  it,  except  he  believe  that 
without  |jHce,  he  obtains  remission  of  sins  by  grace  through  Christ.- 
We  also  say  that  love  is  a  consequence  of  faith,  as  Paul  says  Gal.. 
5,  6  :  "  For  in  Jesus  Christ  neither  circumcision  availeth  any  thing. 
nor  uncircuracision  ;  but  faith,  which  worketh  by  love."  But  we 
must  not  therefore  place  our  reliance  upon  love,  or  build  upon  it,  as 
if  we  obtained  remission  of  sins  and  reconciliation  with  God  on  account 
of  love  or  through  it.  Precisely  as  we  do  not  obtain  forgiveness  oi 
sins  for  the  sake  of  other  works  which  follow,  hut  through  faith 
alone.  Because  no  one  is  able  to  apprehend  the  promises  of  God 
through  works,  but  by  faith  alone.  And  faith  proper,  or  fides  pro- 
frie  dicta,  is  when  our  hearts  and  the  Holy  Ghost  in  us,  (leclsn 
that  the  promises  of  God  are  true  and  certaiu  :  conceniini:  Uus  iiiilh 


OP   JUSTIFICATION.  ,91 

•the  Scriptures  speak.  And  since,  before  we  perform  or  accomplish 
any  thing,  faith  permits  favors  to  be  conferred  and  received,  it  is 
counted  to  us  for  righteousness,  as  it  was  to  Abraham,  before  we 
love,  before  we  keep  the  law,  or  do  any  work. 

Although  it  is  true  that  fruits  and  works  must  follow,  and  that 
faith  is  not  a  bare,  empty  knowledge  of  the  history  of  Christ,  but  a 
new  light  in  the  heart,  and  an  energetic  operation  of  the  Holy  Spirit, 
through  which  we  are  regenerated,  and  by  which  affrighted  con- 
sciences are  again  elevated  and  vivified  ;  and  since  this  faith  alone 
obtains  for  us  remission  of  sin,  and  renders  us  acceptable  in  the  sight 
of  God,  it  brings  with  itself  the  Holy  Ghost,  and  it  should  rather  be 
styled  gratia  gratum  faciens,  that  is,  the  grace  which  renders  ac- 
ceptable, than  the  love  which  follows. 

We  have  hitherto  proved  abundantly  by  declarations  from  the  Fa- 
thers and  from  the  Scriptures,  for  the  purpose  of  throwing  more  light 
upon  this  subject,  that  through  faith  alone  we  obtain  the  remission 
of  sin  for  Christ's  sake,  that  we  are  justified  through  faith  alone,  and 
that  we  are  regenerated,  that  is,  from  being  unrighteous  we  become 
pious  and  holy  persons.  But  here  pious  hearts  may  observe  how  neces- 
sary this  doctrine  of  faith  is.  For  by  it  alone  we  learn  to  know  Christ 
and  his  benefits,  and  in  this  doctrine  the  heart  and  conscience  find 
the  only  true,  certain  rest  and  consolation.  Because  if  there  is  to 
be  a  Christian  church,  and  a  Christian  faith,  there  must  be  a  manner 
of  preaching,  and  a  doctrine  in  it,  in  which  the  hope  of  salvation  is 
not  based  upon  misconception  and  a  sandy  foundation,  but  upon  one 
on  which  the  soul  may  rely  and  trust  with  certainty. 

Our  adversaries  are,  therefore,  truly  unfaithful  bishops,  p/eachers, 
^nd  doctors,  and  have  hitherto  unhappily  advised  men,  and  still  con- 
tinue to  do  so,  by  advancing  doctrines  in  which  they  leave  them  re- 
maining in  doubt,  and  hanging  suspended  in  uncP2  tainty,  whether 
they  obtain  remission  of  their  sins,  or  not.  For  how  is  it  possible, 
that  those  should  sustain  themselves  in  the  peril  of  death,  and  in  the 
last  gasp  and  agony,  who  have  not  heard  or  known  this  essential 
doctrine  of  Christ — who  yet  waver  and  doubt  whether  they  have 
forgiveness  of  their  sins  or  not?  Again,  if  there  is  tobe  a  Christian 
church,  then  the  Gospel  of  Christ  must  ever  remain  in  it,  viz.  these 
divine  promises,  that  sins  are  remitted  unto  us  without  merit,  for 
Christ's  sake.  And  those  men  suppress  this  holy  Gospel  entirely,, 
who  teach  nothing  of  the  faith  of  which  we  have  been  speaking. 

Now  the  scholastici,  (dreadful  to  relate,)  do  not  write  a  word  or 
tittle  about  faith.  And  these  our  adversaries  follow,  rejecting  this 
anost  important  doctrine  of  faith ;  and  they  are  so  hardened  and  blind 


92 


APOLOGY. 


as  not  to  perceive,  that  they  thus  tramplie  under  foot  the  whole  Gos- 
pel, the  divine  promises  concerning  Christ,  and  the  remission  of  sihs. 

in.  OF  LOVE  AND  THE  FULFILMENT  OF  THE  LAW. 

Here  our  adversaries  produce  against  us  these  declarations,  M  att. 
19,  17 :  "  If  thou  wilt  enter  into  life,  keep  the  commandments." 
Again,  Rom.  2,  13 :  "  Not  the  hearers  of  the  law  are  just  before 
God,  but  the  doers  of  the  law  shall  be  justified ;"  and  many  other 
similar  passages  relative  to  the  law  and  to  works.  To  which,  be- 
fore we  reply,  it  is  necessary  for  us  to  state  our  views  concerning 
love  and  the  fulfilment  of  the  law. 

It  is  written  in  the  prophets,  Jer.  31,  33  :  "I  will  put  my  law  in 
their  inward  parts."  And  Rom.  3,  31,  Paul  says:  "Do  we  then 
make  void  the  law  through  faith  ?  God  forbid :  yea,  we  establish  the 
law."  Again,  Christ  says,  Matt.  19,  17  :  "  If  thou  wilt  enter  into 
life,  keep  the  commandments."  Again,  Paul  says  to  the  Corin- 
thians, 1  Cor.  13,  3:  "If  I  have  not  charity,  it  profiteth  me  nothing." 
These  and  other  similar  passages  testify  that  we  should  keep  the  law, 
when  we  are  justified  by  faith,  and  thus  increase  more  and  more 
in  the  Spirit.  We  do  not,  however,  speak  here  of  the  Mosaic  ceremo- 
nies, but  of  the  ten  commandments  which  require  us  to  fear  and  love 
God  properly  from  the  bottom  of  our  hearts.  Now,  since  faith 
brings  with  itself  the  Holy  Spirit,  and  produces  in  the  heart  a  new 
light  and  life,  it  is  true,  and  it  must  follow  from  necessity,  that  faith 
changes  and  renews  the  heart.  And  the  kind  of  renovation  of  heart 
which  this  is,  the  prophet  shows,  where  he  says :  "  I  will  put  my  law 
in  their  inward  parts." 

Therefore,  when  we  are  born  anew  by  faith,  and  have  perceived 
that  God  w^ill  be  merciful  to  us,  that  he  will  be  our  father  and  our 
helper,  we  begin  to  fear,  to  love,  to  thank  him,  to  praise  him,  to  en- 
treat him  for  assistance,  and  to  wait  for  it,  and  to  resign  to  his  will 
in  afflictions :  and  then  we  also  begin  to  love  our  neighbor.  Here, 
then,  is  a  new  heart,  mind,  and  soul  within,  through  the  Spirit  of 
Christ. 

These  things  cannot  take  place,  before  we  are  justified  by  faith, 
and  before  we  are  born  anew  through  the  Holy  Spirit.  First,  be- 
cause no  one  can  keep  the  law,  without  a  consciousness  of  Christ, 
nor  can  any  one  fulfil  the  law,  without  the  Holy  Spirit.  But  w-e 
cannot  receive  the  Holy  Ghost,  except  through  faith,  as  Paul  says 
to  the  Galatians,  Gal.  3,  14:  "  That  we  might  receive  the  promise 
of  the  Spirit  through  fiiith." 

It  is,  moreover,  impossible  for  the  human  heart  to  love  God  by 


OF  LOVE  AND  THE  FULFILMENT  OF  THE  LAW.       9o 

the  agency  of  the  law  or  works  alone.  Because  the  law  exhibits 
nothing  but  the  wrath  and  severity  of  God,  the  law  accuses  us,  and 
shows  how  dreadfully  he  will  chastise  sins  with  punishments  both 
temporal  and  eternal.  And  hence,  what  the  scholastici  teach  con- 
cerning the  love  of  God,  is  a  wild  conceit,  it  being  impossible  to  love 
God  before  we  perceive  and  apprehend  mercy  through  faith.  Be- 
cause, then  only  does  God  become  {ohjectum  amabile)  a  lovely,  blissful 
object. 

Although  reason  may  to  some  extent  be  able  by  innate  light,  to 
lead  an  honest  life,  and  to  perform  external  works  of  the  law,  with- 
out Christ  and  the  Holy  Spirit,  yet  it  is  true,  as  stated  above,  that 
the  principal  part  of  the  divine  law,  as  directing  the  whole  heart  to 
God,  and  reverencing  him  sincerely,  (things  required  in  the  first  ta- 
ble, and  in  the  first  and  highest  commandment,)  cannot  be  performed 
by  any  one  without  the  Holy  Spirit. 

But  our  adversaries  are  raw,  slothful,  inexperienced  theologians. 
They  behold  only  thfe  second  table  of  Moses  and  the  works  of  it ; 
the  first  table,  however,  in  which  are  embraced  the  chief  doctrines  of 
theology,  and  upon  which  all  is  depending,  they  regard  not  at  all — 
yes,  tliis  highest,  greatest,  this  most  holy  exalted  commandment, 
which  exceeds  all  the  understanding  of  men  and  angels,  and  which 
concerns  the  highest  divine  service,  the  Deity  himself  and  the  honor 
of  the  eternal  Majesty,  and  in  which  God  commands  that  we  should 
with  sincerity  hold  him  as  Lord  and  God,  and  fear  and  love  him, 
they  regard  it  as  insignificant,  as  low  as  if  it  did  not  belong  to  the- 
ology. 

But  Christ  is  presented  to  us,  in  order  that  our  sins  might  be  for- 
given us  for  his  sake,  and  that  the  Holy  Spirit  might  be  imparted, 
who  works  in  us  eternal  righteousness,  a  new  light,  and  immortal 
life,  in  order  to  manifest  Christ  in  our  hearts,  as  John  writes,  John 
16,  14 :  "  For  he  shall  receive  of  mine,  and  show  it  unto  you."  He 
confers  other  graces  also,  love,  thanksgiving,  chastity,  patience,  &c. 
Wherefore  no  one  is  able  to  fulfil  the  law  without  the  Holy  Ghost ; 
for  this  reason  Paul  says :  "  Do  we  then  make  void  the  law  through 
faith  ?  God  forbid :  ye?.,  we  establish  the  law,"  Rom.  3,  31 ;  for 
then  only  can  we  fulfil  the  law,  when  the  Holy  Spirit  is  given  us. 

And  Paul  says,  2  Cor.  3,  15,  16,  17,  that  the  veil  which  covers 
the  face  of  Moses,  cannot  be  removed  but  by  faith  alone  in  Christ 
the  Lord,  through  which  faith  the  Holy  Spirit  is  imparted.  For 
thus  he  says :  "  But  even  unto  this  day,  when  Moses  is  read,  the 
veil  is  upon  their  heart.  Nevertheless,  when  it  shall  turn  to  the 
Lord,  the  veil  shall  be  taken  away.     Now,  the  Lord  is  that  Spirit : 


91 


APOLOGY- 


and  where  the  Spirit  of  the  Lord  is,  there  is  liberty."  By  the  veil 
Paul  means  the  opinions  and  misconceptions  of  men  relative  to  the 
ten  commandments  and  the  ceremonies,  viz.,  that  the  hypocrites  sup- 
pose that  the  law  can  be  kept  and  fulfiled  by  the  observance  of  ex- 
ternal works,  and  that  the  offerings  and  the  various  services  of  God, 
ex  opere  operato  justify  us  in  the  sight  of  God.  But  then  only  is 
this  veil  drawn  off  from  our  hearts,  that  is,  the  error  and  misconcep- 
tion are  removed,  when  God  exhibits  unto  us  in  our  hearts  our  mis- 
ery, and  lets  us  feel  his  wrath  and  the  enormity  of  our  sins.  Under 
these  circumstances  w^e  first  observe,  how  securely  and  blindly  all 
men  continue  to  live,  and  how  destitute  they  are  of  the  fear  of  God ;  in 
short,  how  far  they  are  from  believing  that  God  cr  eated  heaven, 
earth,  and  all  creatures,  that  he  sustains  our  breath,  our  life,  and  the 
whole  creation  every  hour,  and  protects  them  against  Satan.  Here 
we  first  experience  that  nothing  but  unbelief,  security,  and  contempt 
towards  God,  dwell  in  us  so  deeply  concealed.  Here  we  first  expe- 
rience that  we  believe  very  feebly  or  not  at  all,  that  God  forgives 
sins,  that  he  hears  prayer,  &c.  When  we  hear  the  word  and  the 
Gospel,  and  perceive  Christ  through  faith,  we  receive  the  Holy 
Spirit,  so  that  we  are  enabled  to  have  proper  conceptions  relative  to 
God,  and  to  fear  him,  and  to  believe  in  him,  &c. 

From  this  it  is  sufficiently  clear,  that  we  cannot  keep  the  law  of 
God  without  faith,  without  Christ,  without  the  Holy  Ghost.  For 
this  reason  also  we  assert,  that  the  law  must  be  kept,  and  that  each 
believer  begins  to  keep  it,  and  increases  more  and  more  in  love  and 
fear  to  God,  which  is  fulfiling  the  commandments  of  God  properly. 
And  when  we  speak  respecting  the  keeping  of  the  law,  or  concern- 
ing good  works,  we  embrace  both,  the  good  heart  internally  and 
good  works  externally. 

Wherefore,  our  adversaries  treat  us  unjustly,  by  accusing  us,  as  to 
our  instructions,  with  being  silent  on  the  subject  of  good  works ; 
while  we  do  not  only  assert  that  men  must  do  good  w^orks,  but  also 
in  particular  point  out  the  manner  in  which  they  should  be  perform- 
ed, so  that  they  may  not  be  vain,  empty,  cold,  hypocritical  Avorks. 
Experience  teaches,  that  although  the  hypocrites  undertake  to  keep 
the  law  by  their  own  strength,  they  find  themselves  unable  to  do  it, 
or  to  manifest  to  the  world  by  their  conduct  that  they  do  keep  it. 
For  to  what  extent  they  are  free  from  hatred,  from  envy,  contention, 
rage,  anger,  avarice,  adultery,  &c.,  may  be  plainly  seen,  and  no 
greater  vices  can  be  found  any  where,  than  in  monasteries.  Human 
nature  is  much  too  weak,  by  its  own  abilities,  to  resist  the  devil,  his 
artifices^  and  his  power;  for  he  holds  all  those  captive,  who  are  no»'; 


OF  LOVE  AND  THE  FULFILMENT  OF  THE  LAW.       95 

released  by  Christ.  Divine  strength  and  the  resurrection  of  Christ 
are  necessary  to  overcome  the  devil.  And  since  we  know  that  we 
become  participants  of  Christ's  strength  and  of  his  victory,  we  can 
entreat  God,  upon  the  promise  which  we  have,  to  shelter  and  guide 
us  by  his  Spirit,  so  the  devil  may  not  ensnare  or  subdue  us ;  other- 
wise we  fall  into  error  and  abominable  vices  every  hour. 

Wherefore,  Paul  says,  not  of  us  but  of  Christ,  Eph.  4,  8 : 
"  He  led  captivity  captive."  For  Christ  conquered  the  devil,  and 
promised  the  Holy  Ghost  to  us  through  the  Gospel,  in  order  that 
we  also  might,  by  his  assistance,  overcome  every  evil.  And  in  1 
John  3,  8,  it  is  written  :  "  For  this  purpose  the  Son  of  God  was 
manifested,  that  he  might  destroy  the  works  of  the  devil." 

For  these  reasons,  we  teach  not  only  the  manner  in  which  the 
law  may  be  kept,  but  also  how  all  things  which  we  do,  become 
pleasing  to  God,  not  because  we  are  able  in  this  life  to  keep  the 
law  so  perfectly  and  purely,  but  because  we  are  in  Christ,  as  we 
shall  hereafter  show.  It  is  evident,  then,  that  our  divines  give  the 
proper  instructions  concerning  good  works,  and  we  add  still  further, 
that  it  is  impossible  for  real  faith,  which  comforts  the  heart  and  receives 
the  forgiveness  of  sins,  to  exist  without  the  love  of  God.  Because, 
through  Christ  we  approach  the  Father,  and  when  Ave  are  reconciled 
to  God  through  Christ,  then  only  do  we  believe  and  determine  with 
entire  certainty  in  our  hearts,  that  a  true  God  exists,  and  that  we 
have  a  father  in  heaven,  who  preserves  us  always,  who  should 
be  feared,  who  should  be  loved  on  account  of  favors  so  ineffably 
great, — him  we  should  always  thank  sincerely,  to  him  we  should  ac- 
cord praise  and  honor,  who  hears  our  prayers,  our  desires,  and  our 
groanings,  as  John  says  in  his  first  epistle,  4,  19 :  "  We  love  him, 
because  he  first  loved  us."  For  he  gave  his  Son  for  us,  and  remit- 
ted our  sins.  Here  John  clearly  evinces  that  faith  thus  precedes, 
and  then  love  follows. 

This  faith,  moreover,  exists  in  those  who  are  truly  penitent,  or 
whose  consciences  being  alarmed,  feel  the  wrath  of  God  and  their  own 
sins,  and  seek  grace  and  remission  of  sin.  And  in  this  state  of 
alarm,  of  anguish,  and  of  need,  faith  is  first  experienced,  and  it 
ought  thus  to  be  ina'eased  and  confirmed.  Faith  cannot,  for  this 
reason,  exist  in  carnal-minded  persons  who  conceive  themselves  to  be 
secure,  who  live  after  the  will  and  the  lusts  of  the  flesh.  For  Paul 
thus  says,  Rom.  8,  1 :  "  There  is,  therefore,  now  no  condemnation 
to  them  which  are  in  Christ  Jesus,  who  walk  not  after  the  flesh,  but 
nfter  the  Spirit."  Again,  verses  12,  18  :  "  We  are  debtors,  not  to 
^lic  llesh,  {t>  live  after  the  (lesh.     For  if  vc  live  after  the  flesh,  ye 


96  APOLOGY. 

shall  die :  but  if  ye  through  the  Spirit  do  mortify  the  deeds  of  the 
body,  ye  shall  live."  Wherefore,  this  faith,  which  is  in  the  hearts 
and  consciences  of  those  only  who  are  truly  sorrowful  for  their  sins, 
cannot  be  co-existent  with  fatal  sin,  as  our  adA^ersaries  teach.  And 
consequently  it  cannot  exist  in  those  who  live  in  a  carnal  manner 
after  the  world,  according  to^the  will  of  Satan  and  the  lusts  of  the 
flesh. 

From  among  these  fruits  and  effects  of  faith  our  adversaries  select 
but  one, — viz.,  love, — and  teach  that  love  justifies  us  in  the  sight  of 
God ;  consequently  they  are  nothing  but  preachers  of  works  and 
teachers  of  the  law.  They  do  not,  in  the  first  place,  teach  that  we 
obtain  the  remission  of  sin  through  faith. — They  teach  nothing  rela- 
tive to  Christ  the  Mediator,  that  through  him  vve  approach  a  merci- 
ful God.  But  they  speak  concerning  our  love  and  our  works ;  and 
yet  they  do  not  tell  us  what  kind  of  love  it  is,  nor  are  they  able  to 
define  it.  f» 

They  boast  of  their  ability  to  fulfil  or  keep  the  law,  notwith- 
standing the  honor  belongs  to  no  one  but  Christ.  And  they  oppose 
their  own  works  to  the  judgment  of  God,  and  maintain  that  they 
merit,  de  condigno,  grace  and  eternal  life.  This  is  wholly  a  vain  and 
impious  confidence  in  our  own  works.  For  it  is  impossible  in 
this  life  even  for  Christians  and  saints  themselves,  to  keep  the  law 
of  God  perfectly ;  and  evil  inclinations  and  desires  always  remain 
in  us,  although  they  are  controlled  by  the  Holy  Ghost. 

Some  one  of  them  may  ask  :  "  Since  we  acknowledge  that  love  is 
the  offspring  of  the  Spirit,  and  since  it  is  called  a  holy  work  and  the 
fulfilment  of  the  law,  why  we  do  not  also  teach  that  it  justifies  be- 
fore  God  ?" 

Reply. — Fhst,  most  assuredly  we  do  not  receive  the  forgiveness 
of  sins  either  through  love  or  on  account  of  it,  but  through  faith 
alone  for  Christ's  sake.  Because  it  is  faith  alone  in  the  heart  that 
regards  or  takes  into  consideration  the  promises  of  God ;  faith  alone 
is  the  assurance  upon  which  the  heart  rests  with  certainty,  that  God 
is  merciful — that  Christ  did  not  die  in  vain,  &c.  And  this  faith 
alone  overcomes  the  terrors  of  sin  and  death.  For  he  that  still  wa- 
vers, or  doubts  that  his  sins  are  remitted,  does  not  confide  in  God, 
but  despairs  of  Christ ;  because  he  judges  his  sins  to  be  greater  and 
more  powerful  than  the  death  and  blood  of  Christ ;  yet  Paul  says 
Rom.  5,  20,  that,  "Where  sin  abounded,  grace  did  much  more 
abound,"  that  is,  it  became  stronger,  and  richer,  and  more  powerftd. 

If,  then,  any  one  is  of  opinion  that  he  will  obtain  the  remission  of 
his  sins  because  he  is  in  the  possession  of  love,  he  reviles  and  dishoa- 


OF  LOVE  AND  THE  FULFILMENT  OF  THE  LAW.       97 

ors  Christ,  and  will  discover  in  his  last  moments,  when  he  must  ap- 
pear before  the  judgment  seat  of  God,  the  vanity  of  such  confidence. 
It  is  therefore  certain  that  faith  alone  justifies.  And  as  w^e  do  not 
obtain  the  remission  of  sin  by  good  works  and  virtues ;  such  as 
patience,  continence,  obedience  to  government,  and  yet  these  virtues 
ought  to  follow  faith ;  so  we  do  not  obtain  remission  of  sin  on  ac- 
count of  love  to  God,  although  it  is  necessary  for  love  to  follow 
faith. 

But  the  declaration,  Luke  7,  47,  where  it  is  said :  "  Her  sins, 
■which  are  many,  are  forgiven:  for  she  loved  much,"  Christ  himself 
explains,  where  he  says,  verse  50  :  "  Thy  faith  hath  saved  thee." 
Christ  did  not  wish  to  leave  the  impression,  that  the  woman  merited 
the  forgiveness  of  sins  by  the  works  of  love  ;  and  for  that  reason  he 
expressly  declared,  that  her  faith  had  saved  her.  But  that  is  faith, 
which  relies  on  the  mercy  of  God  and  his  word,  and  not  upon  works. 
And  whoever  entertains  the  opinion  that  faith  can  rely  both  upon 
God  and  the  works  of  men  at  the  same  time,  does  undoubtedly  not 
understand  what  faith  is.  Because  alarmed  consciences  cannot  be 
content  with  their  own  works,  but  must  cry  for  mercy,  and  there  are 
no  other  means  by  which  they  can  be  consoled  and  relieved,  but 
the  word  of  God.  And  this  narrative  itself  shows  plainly  in  that 
place,  what  Christ  calls  love.  The  woman  comes  to  Christ  with 
full  confidence,  that  she  will  obtain  the  remission  of  her  sins  from 
him.  This  is  truly  acknowledging  and  honoring  Christ ;  for  greater 
honor  than  this  no  one  can  confer  upon  him.  It  is  really  confessing 
Christ  or  the  Messiah,  to  seek  remission  of  sin  from  him ;  and  to  re- 
cognize Christ  in  this  manner,  to  confess  and  receive  him  thus, 
is  to  believe  on  him  sincerely. 

But  Christ  did  not  use  the  words,  "she  loved  much,"  while 
speaking  with  the  woman,  but  while  speaking  with  the  Pharisee. 
For  Christ  the  Lord  compared  the  whole  honor  conferred  on  him  by 
the  Pharisee,  v^'ith  the  offerings  and  works  of  the  woman.  He  re- 
proves the  Pharisee,  because  he  did  not  recognize  him  as  Christ,  al- 
tliough  he  honored  hiin  as  a  guest  and  a  pious  and  holy  man.  But  he 
coiumends  the  (iivinc  service  of  the  woman,  the  confession  of  her  sins, 
and  her  effort  in  seeking  the  remission  of  her  sins  from  him.  And  it 
was  this  noble  cKample  that  justly  moved  Christ  to  reprove  the  Phari- 
see, v\-ho,  although  a  wise  and  honorable  man,  still  did  not  believe  on 
him  ;  and  he  rejiroached  him  with  his  unbelief  and  admonished  him 
by  the  example  of  the  woman,  as  though  he  would  say :  thou 
oughtcst  to  he  filled  with  shame,  thou  Pharisee !  because  thou  art  so 
blind  as  not  to  rccoirnize  me  as  Christ  and  the  Messiah,  although 


y»  APOLOGY. 

thou  art  a  teacher  of  the  law  ;  when  this  woman,  poor  and  without 
learning  as  she  is,  recognizes  me. 

He,  therefore,  commends  not  only  the  love,  but  the  whole  cultum 
or  divine  service,  faith  with  its  fruits,  and  mentions  to  the  Pharisee 
those  fruits.  Because  faith  in  the  heart  cannot  be  shown  or  exhibited 
to  others,  except  by  its  fruits ;  these  establish  before  men  the  faith 
which  is  in  the  heart.  Christ  did  not  wish  to  intimate  that  love  and 
works  should  be  the  treasure  by  which  our  sins  are  recompensed — 
that  treasure  is  the  blood  of  Christ.  This  contention  is,  therefore, 
concerning  an  important  and  weighty  matter,  which  involves  the 
highest,  the  most  certain,  and  eternal  consolation  of  pious  hearts  and 
consciences,  viz.,  concerning  Christ,  whether  we  should  trust  to  his 
merits  or  to  our  own  works.  If  we  trust  to  our  own  works,  we  rob 
Christ  of  his  honor,  and  he  ceases  to  be  the  Mediator  and  Concilia- 
tor ;  and  besides  we  shall  finally  experience  that  such  confidence  is 
vain,  and  that  it  will  bring  our  consciences  into  despair ;  for  if  we  do  not 
obtain  remission  of  sin  and  reconciliation  with  God  through  Christ, 
without  our  own  merit,  then  no  one  will  obtain  remission  of  his  sins, 
except  he  shall  have  kept  the  whole  law.  For  the  law  cannot  jus- 
tify any  one  in  the  sight  of  God,  while  it  accuses  him.  Now  no  one 
can  boast  that  he  has  satisfied  the  law.  For  that  reason  we  must 
seek  consolation  elsewhere,  viz.,  in  Christ. 

Now  we  shall  endeavor  to  repl^  to  the  objection  to  which  we  re- 
ferred above  : — wliy  love  or  diledio  does  not  justify  any  one  before 
God.  Our  adversaries  correctly  entertain  the  opinion  that  love  is 
the  fulfilment  of  the  law ;  hence  it  would  be  true  indeed  that  love 
justifies  us,  should  we  keep  the  law.  But  who  can  have  the  boldness  to 
assert  or  to  boast,  that  he  keeps  the  law  and  loves  God  as  the  law 
commands  ?  We  have  shown  above  that  God  gave  us  the  promise 
of  grace,  because  we  are  unaMe  to  keep  the  law.  For  this  reason 
Paul  affirms  every  where,  that  we  cannot  be  justified  before  God  by 
the  law. 

Our  adversaries,  indeed,  m.ust  err  exceedingly  on  this  point ;  they 
even  mistake  the  m.ain  question ;  because,  in  treating  this  subject  they 
take  into  consideration  nothing  but  the  law.  Reason  and  the  wis- 
dom of  man  cannot  come  to  any  other  determination,  but  that  we  must 
become  pious  through  the  observance  of  laws,  and  that  whoever 
keeps  the  law  externally  is  holy  and  pious.  The  Gospel,  however, 
turns  our  course,  directing  us  from  the  law  to  the  divine  promises, 
and  teaches  that  we  are  not  justified  by  the  law, — because  no  one  can 
keep  it ;  but  by  those  means  which,  for  Christ's  sake,  offer  us 
reconciliation,     and    this    wc    obtain    through    f;^ith    Rl^n*".        For 


OF  LOVE  AND  THE  FULFILMENT  OF  THE  LAW.       99 

before  we  can  fulfil  one  tittle  of  the  law,  we  must  believe  in  Christ, 
through  whom  we  are  reconciled  to  God  and  first  obtain  remission 
of  our  sins.  Dear  Lord  !  how  dare  these  people,  who  assail  the 
doctrine  that  we  obtain  remission  of  sin  through  faith  in  Christ, 
call  themselves  Christians,  or  assert  that  they  have  ever  considered 
or  read  the  books  of  the  Gospel  ?  Even  to  hear  them  is  unpleasant 
to  a  Christian. 

Secondly. — It  is  certain,  that  even  those  who  are  regenerated 
through  faith  and  the  Holy  Spirit,  are  not,  however,  entirely  pure, 
and  do  not  keep  the  law  perfectly  while  this  life  continues.  Be- 
cause, although  they  receive  the  first  fruits  of  the  Spirit,  and  not- 
withstanding the  new,  the  eternal  life  has  made  a  beginning  in  them, 
some  portion  of  sin  and  evil  desire  still  remains  in  them,  and  the 
law  finds  sufficient  grounds  to  accuse  them.  For  this  reason,  if  love 
to  God  and  good  works  shall  and  must  exist  in  Christians, 
they  are  not,  however,  justified  before  God  on  account  of  such  works 
of  their  own,  but  because  of  Christ  through  faith.  And  confidence 
in  our  own  fulfilment  of  the  law,  is  pure  idolatry,  even  blasphemy 
against  Christ,  and  it  must  finally  fail  and  occasion  despair  to  our 
consciences. 

This  fact  must,  therefore,  stand  impregnable,  that  we  become  just 
and  pleasing  before  God  for  the  sake  of  Christ  through  faith,  and 
not  on  account  of  our  love  and  our  own  works.  This  we  shall  en- 
deavor to  elucidate  in  so  clear  and  accurate  a  manner,  that  any  one 
may  comprehend  it. 

While  the  heart  is  not  in  possession  of  peace  with  God,  it  cannot 
be  just ;  because  it  shrinks  from  the  wrath  of  God,  falls  into  despair, 
and  feels  an  unwillingness  for  God  to  judge.  Hence,  the  heart  can- 
not be  jusl^and  acceptable  in  the  sight  of  God,  because  it  is  not  at 
peace  with  him.  Faith  alone,  then,  enables  the  heart  to  be  pacified, 
and  obtain  rest  and  life  (Rom.  5,  1,)  if  it  rely  freely  and  with  con- 
fidence upon  the  promises  of  God  for  Christ's  sake.  But  our  works 
can  never  pacify  the  heart,  for  we  continually  discover  that  they  are 
impure ;  consequently  it  must  follow,  that  through  faith  alone  we 
become  acceptable  to  God.  And  we  are  justified  if  we  determine  in 
our  hearts  that  God  will  be  merciful  to  us,  not  on  account  of  our 
works  and  our  fulfilment  of  the  law,  but  by  grace  alone  for  Christ's 
sake. 

What  can  our  adversaries  allege  against  this  argument  ?  What 
can  they  contrive  or  devise  in  opposition  to  this  manifest  truth  ? 
For  undoubtedly  it  is  true,  and  experience  itself  teaches  it  very  for- 
cibly, that  our  works  or  ser-\'ice  to  God  cannot  afford  peace  to  our 


%Q0  APOLOGY. 

consciences,  when  we  really  feel  the  judgment  and  wrath  of  God,  or 
fall  into  afflictions.  And  the  Scriptures  sustain  this  fact  abundantly, 
as  in  Psalms  143,  2 :  "  Enter  not  into  judgment  with  thy  servant : 
for  in  thy  sight  shall  no  man  living  be  justified."  Here  the  Psalmist 
clearly  testifies  that  all  the  saints,  all  the  pious  children  of  God, 
who  are  in  possession  of  the  Holy  Spirit,  if  God  will  not  remit  their 
sins  through  grace,  have  sins  still  remaining  in  the  flesh.  Where 
David  says  in  another  place  :  "  Judge  me,  O  Lord,  according  to  my 
righteousness,"  (Psalm  7,  8,)  he  speaks  of  his  cause,  and  not  of  his 
own  righteousness ;  but  his  prayer  is,  that  God  would  protect  his 
cause  and  his  word, — since  he  says :  Judge,  Lord  !  my  cause.  Again, 
Psalm  130,  3,  he  clearly  asserts,  that  no  one,  not  even  the  greatest 
saint,  can  bear  the  judgment  of  God  if  he  would  mark  iniquities, 
where  he  says :  "  If  thou.  Lord,  shouldst  mark  iniquities,  O  Lord, 
who  shall  stand  ?" 

And  thus  Job,  Job  9,  28,  says :  "  I  am  afraid  of  all  my  sorrows, 
I  know  that  thou  wilt  not  hold  mc  innocent."  Again,  verses  30, 
81,  "  If  I  wash  myself  with  snow-water,  and  make  my  hands  never 
so  clean ;  yet  shalt  thou  plunge  me  in  the  ditch,  and  mine  own 
clothes  shall  abhor  me  " — Again  in  the  Proverbs  of  Solomon  20,  9 : 
"  Who  can  say,  I  have  made  my  heart  clean  ?"  And  1  John  1,  8  : 
"  If  we  "say  that  we  have  no  sin,  we  deceive  ourselves,  and  the  truth 
is  not  in  us  " — Again,  in  the  Lord's  prayer,  even  the  saints  pray — 
<«  Forgive  us  our  debts,"  Matt.  6,  12  ;  consequently  the  saints  even 
have  trespasses  and  sins.  Again,  Numbers  14,  18  :  "  The  Lord  is 
long-suffering,  and  of  great  mercy,  forgiving  iniquity  and  transgres- 
sion, and  by  no  means  clearing  the  guilty  ;  visiting  the  iniquity  of 
the/athers  upon  the  children  unto  the  third  and  fourth  generation." 
And  Zachariah  the  prophet,  Zach.  2, 13  says  :  "  Be  silent,  O  all  flesh, 
before  the  Lord ;"  and  Isaiah  says,  Isaiah  40,  6 :  "  All  flesh  is 
grass," — that  is,  the  flcsli  and  all  the  righteousness  of  which  we  are 
capable,  cannot  bear  the  judgment  of  God.  And  Jonah  says,  Jo- 
nah 2,  8  :  "  They  that  observe  lying  vanities  forsake  their  own  mer- 
cy." Wherefore  mercy  alone  sustains  us — our  own  works,  merits, 
and  power  cannot  help  us. 

These  and  similar  declarations  in  the  Scriptures,  show  that  our 
works  are  impure,  and  that  we  have  need  of  grace  and  mercy ;  there-- 
fore  it  is  not  works  that  afford  the  conscience  peace,  but  mercy 
alone  which  we  apprehend  through  fiith. 

Thirdly. — Christ,  however,  remains  the  only  Mediator  and  Con- 
ciliator as  well  before  we  are  thus  born  anew  in  him  as  after.  Hence 
those  entertain  erroneous  opinions,  wlio  imao:ino  that  Jie  merits  for 


OF  LOVE  AND  THE  FULFILMENT  OF  THE  LAW.      101 

«s  only  primam  gratiam  or  the  first  grace,  and  that  we  must  after- 
wards earn  eternal  life  by  our  own  works  and  merits.  He  remains 
the  only  Mediator,  and  we  should  entertain  no  doubt  that  we  have 
a  gracious  God  for  his  sake  alone,  if  we  are  even  unworthy  of  it ;  as 
Paul  says,  Rom.  5,  2 :  "  By  whom  also  we  have  access  by  faith  into 
this  grace  wherein  we  stand."  Our  best  works,  even  after  the  re- 
ception of  grace  from  the  Gospel,  (as  we  said,)  are  still  weak  and 
not  entirely  pure.  For  the  dreadful  wrath  of  God,  entailed  upon  us 
on  account  of  sin  and  the  fall  of  Adam  through  disobedience,  is  not 
so  small  a  penalty  that  reason  might  conceive  it,  for  it  transcends 
the  understanding  and  all  the  conception  of  man,  a  most  malignant 
corruption  having  seized  upon  our  whole  nature,  which  cannot  be 
removed  by  any  human  work,  but  only  by  God  himself  For  this 
reason  the  Psalmist,  Psalm  32, 1,  says :  "'Blessed  is  he  whose  trans- 
gression is  forgiven."  Wherefore  we  stand  in  need  of  grace  and  of 
the  merciful  goodness  of  God,  and  of  the  forgiveness  of  sins,  if  even 
we  have  performed  many  good  works.  That  grace,  however,  can- 
not be  received  but  through  faith  alone.  Consequently  Christ  alone 
continues  to  be  the  High  Priest  and  Mediator,  and  whatever  good 
we  may  do,  or  to  whatever  extent  we  may  keep  the  law,  it  does  not 
please  God  on  account  of  any  merit  in  itself,  but  because  we  cleave 
to  Christ,  and  are  conscious  that  we  have  a  gracious  God',  not  for 
the  sake  of  the  law,  but  for  the  sake  of  Christ. 

Fourthly. — If  we  maintain  the  doctrine  that,  after  we  approach 
the  Gospel  and  are  regenerated,  we  must  merit  by  our  works,  and 
not  through  faith,  the  favor  of  God,  so  that  he  will  be  merciful  to  us 
henceforth,  our  conscience  cannot  be  pacified,  but  must  despair.  For 
the  law  continually  accuses  us,  because  we  are  unable  to  keep  it  per- 
fectly, &c.,  as  the  universal,  holy,  Christian  church  and  all  the 
saints  have  ever  acknowledged,  and  still  acknowledge.  For  thus 
Paul,  Rom.  7,  19,  says :  "  For  the  good  that  I  would,  I  do  not ; 
but  the  evil  which  I  would  not,  that  I  do,"  &c.  Again,  verse  25, 
"  With  the  flesh  I  serve  the  law  of  sin."  There  is  no  one  that  fears 
and  loves  God  with  his  whole  heart,  as  he  is  under  obligation  to  do ; 
no  one  that  bears  crosses  and  afflictions  in  entire  submission  to  God ; 
no  one  that  does  not  often  doubt,  through  weakness,  whether  God 
accepts  him  also,  whether  he  regards  him,  whether  he  hears  his 
prayers.  Being  impatient  moreover,  we,  frequently  murmur  against 
God,  when  the  impious  prosper  and  the  pious  decline.  Again,  who 
is  it  that  performs  his  duty  perfectly  in  his  vocation  who  does  not 
become  angry  with  God  in  temptations,  when  God  withdraws  him- 
self?   Who  loves  his  neighbor  as  himself?    Who  is  without  all  man- 


102  APOLOGY. 

ner  of  evil  lusts  ?  Concerning  all  of  these  sins  the  Psalmist  says, 
Psalm  32,  6 :  "  For  this  shall  every  one  that  is  godly  pray  unto 
thee  in  a  time  when  thou  may  est  be  found."  Here  he  says  that  all 
the  saints  must  pray  for  the  remission  of  sins. 

Wherefore,  those  are  entirely  blind,  who  maintain  that  the  evil 
desires  in  the  flesh  are  not  sins,  concerning  which  Paul  speaks,  Gal. 
5,  17 :  "  The  flesh  lusteth  against  the  Spirit,  and  the  Spirit  against 
the  flesh ;"  for  the  flesh  places  no  confidence  in  God.  relies  on  the 
world  and  temporal  goods,  seeks  consolation  and  aid  from  man  in  af- 
flictions, doubts  the  mercy  and  assistance  of  God,  even  against  his 
will,  and  murmurs  against  him  in  crosses  and  temptations  ;  all  of 
which  are  against  the  command  of  God.  The  Holy  Ghost  in  the 
hearts  of  the  saints,  contends  and  strives  against  the  sin  inherited 
from  Adam,  for  the  purpose  of  exterminating  and  mortifying  the 
poison  existing  in  the  old  Adamic  nature, — the  evil,  desperate  char- 
acter of  the  heart, — and  to  produce  in  the  heart  another  disposition 
and  inclination. 

And  Augustine  also  asserts,  that  "  We  keep  all  the  command- 
ments of  God,  when  all  is  forgiven  us  that  we  do  not  keep."  Hence 
he  inclines  to  the  opinion  that  even  the  good  works  wrought  in  us 
by  the  Holy  Spirit,  do  not  please  God  in  any  other  way  but  by  be- 
lieving that  God  accepts  us  for  Christ's  sake,  and  not  because  they 
are  works  in  themselves  calculated  to  please  God. 

And  Jerome  in  opposition  to  the  Pelagians,  says :  "  We  are  justi- 
fied when  we  acknowled2:e  ourselves  to  be  sinners  :  and  our  righte- 
ousness  does  not  exist  in  our  merit,  but  in  the  mercy  of  God."  For 
this  reason,  if  we  are  even  very  abundant  in  good  works,  and  have 
thus  begun  to  keep  the  law  of  God,  faith  must,  however,  be  co-exis- 
tent, through  which  we  trust  that  God  is  gracious  and  reconciled  to 
us  for  Christ's  sake,  not  on  account  of  our  works,  as  Paul  says, 
because  mercy  cannot  be  comprehended,  but  through  faith  alone. 
Those,  therefore,  who  teach  that  we  become  acceptable  to  God  on 
account  of  our  works,  and  not  for  the  sake  of  Christ,  lead  the  con- 
science into  despair. 

From  this  it  is  sufficiently  evident  that  faith  alone  justifies  us  be- 
fore God,  that  is,  obtains  grace  and  the  remission  of  sins  for  the  sake 
of  Christ,  and  brings  us  to  a  new  birth.  Again,  it  is  clear  that  we  . 
receive  the  Holy  Ghost  through  faith  alone ;  that  our  works  and 
our  first  efforts  to  keep  the  law,  are  not  in  themselves  pleasing  to 
God.  We  must  then,  however,  even  if  we  are  in  possession  of  ma- 
ny good  works,  as  Paul  and  Peter  were,  seek  our  righteousness  else- 
«ifiiere,  viz.,  in  the  promise  of  the  grace  of  Christ.     Moreover,  since 


OF  LOVE  AND  THE  FULFILMENT  OF  THE  LAW.      lü'«5 

faith  alone  pacifies  the  conscience,  it  must  follow  that  faith  alone 
justifies  in  the  sight  of  God.  For  if  we  wish  to  teach  correctly,  we 
must  always  maintain  that  we  become  acceptable  to  Gofl,  not  on  ac- 
count of  the  law,  not  on  account  of  works,  but  for  the  sake  of  Christ. 
Because  the  honor  which  belongs  to  Christ,  should  not  be  conferred 
upon  the  law  or  our  feeble  works. 

Reply  to  the  arguments  of  the  adversaries. 

Having  now  shown  the  fundamental  prmciples  of  this  subject,  viz,, 
the  difference  between  the  law  and  the  divine  promises,  it  is  easy  to 
refute  whatever  the  adversaries  may  allege  in  their  objections.  They 
introduce  passages  relative  to  the  law  and  good  works.  Those  pas- 
sages, howeveiif  which  speak  concerning  the  promises  of  God,  they 
omit.  But  all  those  passages,  which  they  introduce  by  showing 
the  law,  may  be  briefly  replied  to,  that  the  law  cannot  be  kept 
without  Christ ;  and  even  if  works  externally  good  were  performed 
without  Christ,  God  has,  however,  no  pleasure,  for  that  reason,  in 
the  person  who  may  have  performed  them.  Wherefore,  if  any  one 
wishes  to  teach  or  to  preach  concerning  good  works,  it  is  necessary 
for  him  always  to  add,  that  first  of  all  faith  must  preceed,  and  that 
God  accepts  them  alone  for  the  sake  of  faith  in  Christ,  and  that 
these  works  are  fruits  and  testimonies  of  faith. 

This  doctrine  which  we  maintain  is  very  explicit,  is  obvious 
and  consistent  with  the  holy  Scriptures.  And  it  is  likewise  clearly 
and  properly  illustrated  to  those  who  desire  information,  and  do  not 
knov/ingly  deny  the  truth.  In  order  to  understand  the  benefits  of 
Christ  and  the  great  treasure  of  the  Gospel  properly,  (which  Paul 
esteems  so  highly,)  it  is  necessary  for  us  to  separate  on  the  one  part, 
the  promises  of  God  and  the  grace  which  is  offered,  and  on  the  other, 
the  law,  as  far  from  each  other  as  heaven  is  from  earth.  Subjects 
which  are  ambiguous  and  dehcate,  require  many  and  various 
solutions  ;  but  in  good  and  palpable  subjects,  one  or  two  are  al- 
ways sufficient,  which  set  forth  the  whole  matter,  and  solve  all  that 
any  one  might  be  disposed  to  bring  in  opposition.  So  in  this  subject 
which  we  have  before  us,  this  one  solution  explains  all  the  passages 
which  are  alleged  against  us,  namely,  that  no  one  can  properly  keep 
the  law  without  Christ,  even  if  external  good  works  are  per- 
formed, that  the  person  who  is  without  Christ,  is,  however,  not  ac- 
ceptable to  God ;  for  we  maintain  that  the  Scriptures  hold  forth 
these  two  doctrnies,  the  law  and  the  promises  of  grace. 

But  our  adversaries  trample  under  their  feet  the  whole  Gospel 
and  all  the  pronaises  of  grace  in  Christ.     Thus  they  teach  that  we 


104  APOLOGY. 

obtain  the  remission  of  sins  on  account  of  our  love  and  works,  and 
not  through  faith.  For  the  grace  and  assistance  of  God  towards  us 
must  be  very  doubtful,  if  they  depend  on  our  works ;  because  we 
can  never  be  certain,  when  we  have  done  enough,  or  whether  the 
works  are  sufficiently  holy  and  pure. 

Consequently  the  forgiveness  of  sins  would  likewise  be  uncertain, 
and  the  promises  of  God  would  be  destroyed,  as  Paul  says,  Rom.  4, 
14 :  "  If  they  which  are  of  the  law  be  heirs,  faith  is  made  void,  and 
the  promise  made  of  none  effect."  We,  therefore,  teach  all  men  to 
comfort  themselves  in  their  hearts  and  consciences,  through  the  pro- 
mises of  God,  which  remain  firm  and  offer  grace  and  the  forgive- 
ness of  sins  for  Christ's  sake,  and  not  on  account  of  our  works. 

Accordingly,  we  also  teach  relatively  to  good  woA:s  and  the  law, 
not  that  we  merit  the  remission  of  sins  through  the  law,  or  that  God 
accepts  us  on  account  of  the  law,  but  that  God  desires  to  have  good 
works.  For  we  must  (as  Paul  says,  2  Tim.  2,  15)  rightly  divide 
and  separate  the  word  of  God,  the  law  on  the  one  part,  and  the  pro- 
mises of  God  on  the  other.  It  is  necessary  to  perceive  how  the 
Scriptures  speak  of  the  promises,  and  how  they  speak  of  the  law. 
Good  works,  indeed,  are  commended  and  applauded  in  the  Scrip- 
tures ;  but  the  promises  of  God  and  Christ,  the  real  treasure  are, 
however,  exalted  still  many  thousand  times  higher. 

We  should  and  must,  then,  do  good  works,  because  God  desires 
them,  for  they  are  the  fruits  of  faith,  as  Paul  says  to  the  Ephesians, 
Eph.  2,  10 :  "  We  are  his  workmanship,  created  in  Christ  Jesus  un- 
to good*works."  For  this  reason,  good  works  should  follow  feith, 
as  thanksgivings  to  God,  in  order  that  faith  may  be  exer- 
cised, increased,  and  strengthened  through  them,  and  that  others 
may  be  admonished  by  our  profession  and  good  deportment.  There- 
fore Paul  says  that  Abraham  received  circumcision,  not  that  he  might 
be  justified  on  account  of  the  work,  but  that  he  might  have  a  sign  on 
his  body,  by  which  he  might  be  admonished,  and  ever  increase  in 
faith,  that  he  might  manifest  his  faith  to  others  and  entice 
them  to  faith  by  his  testimony.  So  Abel  made  an  acceptable  sacri- 
fice to  God  by  faith,  for  the  sacrifice  did  not  please  God  ex  opere 
operafo,  but  Abel  being  assured  that  he  had  a  gracious  God,  did  the 
work  for  the  purpose  of  increasing  his  faith,  and  of  inducijig  others 
to  faith  by  his  example  and  profession. 

Since,  then,  good  works  ought  to  follow  faith  in  this  manner  and 
in  no  other,  those  perform  their  works  with  quite  a  different  view, 
who  do  not  believe  that  their  sins  are  remitted  unto  them  for  the 
sake  of  Christ,  without  any  merit  of  their  own.     Because,  when  they 


OF  LOVE  AND  THE  FULFILMENT  OF  THE  LAW.      105 

perceive  the  good  works  of  the  saints,  they  judge  according  to  the 
manner  of  man  relative  to  the  saints,  and  imagine  that  they  have  ob- 
tained the  forgiveness  of  their  sins,  or  that  they  were  justified  before 
God  by  their  works.  For  this  reasc^  they  imitate  the  saints  in 
their  works,  and  beUeve  that  they  shall  in  the  same  manner  obtain 
the  remission  of  their  sins  and  appease  the  wrath  of  God. 

We  condemn  this  manifest  error  and  false  opinion  concerning 
works  :  first,  because,  if  we  hold  forth  our  works  instead  of  Christ, 
as  a  treasure  and  a  reconciliation  of  the  wrath  of  God  and  of  sins, 
Christ,  the  right  Mediator,  will  be  deprived  of  his  honor,  and  it  will 
be  given  to  our  feeble  works  :  for  the  honor  belongs  to  Christ,  and 
irot  to  our  insignificant  works. 

Secondly,  their  conscience,  however,  caimot  find  peace  in  such 
works,  because  if  they  have  done  many  good  works  already,  and 
still  make  effort  to  do  good  works,  they  cannot  find  any  work  that 
is  pure  enough  to  cause  God  to  be  merciful,  or  to  obtain  eternal  life : 
in  short  to  create  peace  and  joy  in  the  conscience. 

Thirdly,  those  who  build  upon  their  works,  never  learn  to  know 
God  rightly,  or  his  will ;  for  the  individual  that  doubts  the  grace 
of  God,  cannot  believe  that  he  will  be  heard.  And  inasmuch  as  he 
cannot  call  upon  God,  he  cannot  perceive  divine  assistance,  nor  can 
he  thus  learn  to  know  God.  But  when  faith  is  present,  viz.  the  as- 
surance that  we  have  a  merciful  God  through  Christ,  we  can  call  upon 
God  with  joy  fulness,  and  learn  to  know  him  and  his  will. 

The  erroneous  opinion,  however,  concerning  works,  attaches 
closely  to  the  world.  The  heathens  also  have  sacrifices,  which  ori- 
ginated from  the  patriarchs  in  the  first  place.  These  sacrifices  and 
works  of  the  Fathers,  they  imitated,  knowing  nothing  of  faith,  and 
believing  that  these  works  would  secure  them  a  gracious  God.  The 
Israelites  also  devised  for  themselves  works  and  sacrifices,  with  a 
view  to  propitiate  God  by  their  opus  operatum  ;  that  is,  by  a  mere 
work  which  is  done  without  faith.  Here  we  see  how  vehemently 
the  prophets  reproved  them,  as  in  the  50th  Psalm,  verse  8  :  "I  will 
not  reprove  thee  for  thy  sacrifices,"  &c.  Again,  Jeremiah,  Jer.  7, 
22,  says :  "  For  I  spoke  not  unto  your  fathers,  concerning  burnt  of- 
ferings and  sacrifices."  Here  the  prophets  do  not  condemn  the  sa- 
crifices as  such,  because  God  had  commanded  them  as  external  ex- 
ercises among  these  his  people :  but  they  condemn  especially  the  im- 
pious persuasion  of  their  hearts,  which  induced  them  to  make  the  sa- 
crifices with  a  view  to  reconcile  God  by  them  ex  opere  operato,  by 
which  faith  was  suppressed. 

And  inasmuch  as  no  work  can  restore  the  conscience  to  peace,  it 

14 

/ 


106  APOLOGY. 

is  customary  for  the  hypocrites,  at  their  own  hazard,  to  contrive 
without  rule  or  method,  work  upon  work  and  sacrifice  upon  sacri- 
fice ;  and  this  they  do,  without  the  word  or  command  of  God,  under 
the  influence  of  evil  conscience,  as  we  have  seen  in  popery  ;  and  they 
especially  permit  themselves  to  be  actuated  by  the  examples  of  the 
saints.  For  when  they  imitate  these  examples,  they  think  that  they 
shall  obtain  the  remission  of  their  sins,  as  the  saints  did :. — but  the 
saints  believed. 

The  children  of  Israel,  seeing  that  the  prophets  sacrificed  on  high 
places  and  in  gi  oves,  imitated  them,  for  the  purpose  of  appeasing  the 
wrath  of  God  by  that  work.  But  the  prophets  made  sacrifices  at 
those, places,  not  because  they  wished  to  merit  the  remission  of  thdr 
sins  by  these  works,  but  in  order  that  they  might  preach  and  teach 
at  those  places.  Wherefore  they  made  these  sacrifices  as  an  evi- 
dence of  their  faith. 

Again,  the  people  having  heard  that  Abraham  offered  up  his  sob, 
offered  up  their  sons  also^  in  order  that  they  might  also  do 
works  that  were  afflictive  and  grievous  to  them.  But  Abraham  did 
not  offer  up  his  son  with  a  view  that  such  work  should  be  a  recon- 
ciliation by  which  he  would  be  justified  before  God. 

Thus  Christ  has  instituted  the  Eucharist  in  the  church,  in  which 
sacrament  the  remission  of  sins  is  offered  through  the  divine  pro- 
mises, in  order  that  we  might  be  admonished,  that  our  faith  might 
be  strengthened  by  the  external  sign,  that  we  might  also  profess  our 
faith  before  the  people  by  it,  and  exalt  and  preach  the  benefits  of 
Christ ;  as  Paul  says,  1  Cor.  11,  26 :  "  For  as  often  as  ye  eat  this 
bread  and  drink  this  cup,  ye  do  show  the  Lord's  death  till  he  come." 
Our  adverearies  contend,  however,  that  the  mass  is  a  work,  which 
justifies  us  in  the  sight  of  God  ex  operc  operaio,  and  releases  those 
from  guilt  and  pain,,  for  whom  it  is  held. 

Anthony,  Bernard,  Dominic,  and  other  saints,  chose  a  particular 
mode  of  living  apart  from  the  people,  either  that  they  might  have  a 
better  opportunity  to  read  the  holy  Scrijitures,  or  for  other  useful 
exercises.  In  the  mean  time,  however,  they  maintained  that  they 
were  accounted  just  before  God  through  faith  in  Christ,  and  that 
they  obtain  a  gracious  God  through  Christ  alone.  But  the  great 
mass  of  people  afterwards  imitated  them,  neglecting  faith  in  Christ, 
and  took  mto  consideration  only  the  examples  without  faith,  and 
ventured  to  obtain  the  remission  of  their  sins  by  these  monastic 
works.  Thus  the  reason  of  man  always  esteems  good  works  too 
highly,  and  makes  an  impro})er  application  of  them.  For  the  Gos- 
pel militates  against  this  error,  and  teaches  that  we  are  justified  in 


OF  LOVE  AND  THE  FULFILMENT  OP  THE  LAW.      107 

the  sight  of  God,  not  on  account  of  the  law,  or  our  own  works,  but 
on  account  of  Christ  alone ;  but  no  one  can  comprehend  him,  except 
through  faith  alone.  Hence  we  are  also  justified  before  God  through 
faith  alone. 

In  opposition  to  these  views,  our  adversaries  allege  the  declaration 
of  Paul  to  the  Corinthians,  1  Cor.  13,  2 :  "  Though  I  have  all  faith, 
:    &c.,  and  have  not  charity,  I  am  nothing."     Here  our  adversaries 
proclaim  with  great  triumph,  and  boast  that  they  are  assured  by 
this  passage,  that  not  only  faith  justifies  us  before  God,  but  love  al- 
so.    But  we  shall  find  no  difficulty  in  replying,  inasmuch  as  we  have 
t  i  shown  above,  what  views  we  entertain  relative  to  love  and  works. 
' '  Paul  requires  in  this  passage,  that  there  should  be  love  in  Christians 
ä    towards  their  neighbors,  and  this  we  also  assert.     For  we  have  al- 
i>j  ready  said  that  when  we  are  regenerated,  we  begin  to  keep  the  law, 
1 !  and  to  be  obedient  to  the  law  of  God.     Hence,  if  any  one  neglects 
i\  Christian  love,  he  is  become  cold, — even  if  he  has  had  strong  faith, — 
ai  and  has  become  carnal-minded,  is  without  the  Spirit,  and  without 
jj:  faith ;  because  the  Holy  Spirit  does  not  exist  where  there  is  not 
V  Christian  love  and  other  good  graces. 

j-i  But  it  does  not  follow  from  this,  that  love  justifies  us  before  God ; 
jj-i  that  is,  that  we  for  this  reason  obtain  the  remission  of  our  sins 
through  love ;  that  love  overcomes  the  terrors  of  sin  and  death ;  that 
love  should  be  opposed  to  the  wrath  of  God  and  his  judgment  in- 
l  stead  of  Christ ;  that  love  fulfils  the  law  ;  that  we  are  reconciled 
[  and  become  acceptable  to  God  through  love,  and  not  for  the  sake  of 
Christ.  Paul  says  nothing  concerning  all  these  things,  but  our  ad- 
versaries devise  them  out  of  their  own  heads. 
t  j  For,  if  by  our  love  we  can  overcome  the  wrath  of  God,  and  if  we 
|;  become  acceptable  to  him  through  our  fulfilment  of  the  law,  our  ad- 
|,  versaries  may  also  assert  that  the  divine  promises  and  the  whole 
I  Gospel  are  nothing ;  because  these  teach  that  we  have  access  to  God 
\l  through  Christ  alone,  and  that  God  does  not  accept  us  through  our 
I  works  of  the  law,  but  on  account  of  Christ,  as  through  the  only  Me- 
|.!diator  and  Reconciler. 
j^i     Our  adversaries  explain  many  passages  of  Scripture  according  to 

fjltheir  own  opinions,  and  contrary  to  the  true  import,  by  unwarrant- 
■able  additions,  as  they  did  in  this  place.  For  this  passage  is  suffi- 
![ciently  clear,  if  they  would  not  attach  their  own  dreams,  which  are 
'not  founded  in  the  Scriptures.  They  do  not  in  the  mean  time 
Jiunderstand  what  faith  is,  what  Christ  is,  or  in  what  manner  a  per- 
Hson  is  justified  before  God. 
i  I    The  Corinthians  and  some  others  among  them,  lieard  the  Gospel, 


108  APOLOGY. 

and  received  many  excellent  gifts ;  and,  as  it  is  usually  the  case  in 
matters  of  this  kind,  they  were  zealous  and  active  in  all  these  things 
in  the  beginning ;  but  afterwards  factions  and  sects  arising  among 
them,  as  Paul  asserts,  they  began  to  scorn  the  true  apostles.  Paul, 
for  this  reason,  reproves  them,  and  admonishes  them  to  union  again, 
and  to  Christian  love.  And  Paul  does  not,  in  this  place,  speak  con- 
cerning the  remission  of  sins,  or  the  manner  in  which  we  become  just 
and  pious  in  the  sight  of  God,  or  how  a  sinner  is  converted  to  Christ : 
but  he  speaks  concerning  the  fruits  of  faith ;  nor  does  he  speak  con- 
cerning love  towards  God,  but  concerning  love  towards  neighbors. 

It  is  undoubtedly  absurd  to  suppose,  that  love  towards  our  neigh- 
bors, through  which  we  act  w^ith  them  here  upon  earth,  should  jus- 
tify us  before  God,  when  at  the  same  time  it  is  essential  to  that 
righteousness  which  avails  in  the  sight  of  God,  that  we  should  ob- 
tain something,  through  which  the  wrath  of  God  can  be  averted  and 
the  conscience  restored  to  peace  with  him  in  heaven.  None  of  these 
things  can  be  effected  thi'ough  love,  but  through  faith  alone,  through 
which  we  comprehend  Christ  and  the  promises  of  God. 

This  is  true,  however,  that  he  who  loses  love,  loses  also  faith  and 
the  Spirit.  And  thus  says  Paul :  if  I  have  7iot  charity,  I  am  no- 
thing, but  he  does  not  add  the  affirmative,  that  love  justifies  before 
God. 

But  they  allege  here,  that  love  is  preferred  to  faith  and  hope ;  for 
Paul  says,  1  Cor.  13,  13  ;  "  The  greatest  of  these  is  charity." 
Hence  they  contend  that  the  virtue,  which  Paul  calls  the  great- 
est, justifies  and  sanctifies  us  in  the  sight  of  God.  Although  Paul 
speaks  here  especially  concerning  the  love  of  neighbors,  and  he 
makes,  the  assertion,  that  love  is  the  greatest,  because  it  extends  far 
and  produces  many  good  effects  upon  earth.  Faith  and  hope  are 
employed  in  things  pertaining  to  God  alone,  but  love  is  occupied  with 
the  people  on  earth,  and  effects  much  good,  by  consoling,  instruct- 
ing, and  by  giving  assistance  and  counsel,  both  privately  and  pub- 
iicly.  Yet  we  grant  that  it  is  the  greatest  virtue  to  love  God  and 
our  neighbor,  because  it  is  the  greatest  commandment :  "  Thou  shalt 
love  the  Lord  thy  God  with  all  thy  heart,  &c..  Matt.  22,  37,  3Ö. 
It  does  not  follow  from  this,  however,  that  love  justifies  us. 

Yea,  they  affirm,  the  greatest  virtue  must  undoubtedly  justify. 

Reply. — It  might  be  true,  if  we  could  have  a  gracious  God  on  ac- 
count of  our  virtue.  It  was  shown  above,  that  we  are  justified  and 
become  acceptable  on  account  of  Christ,  and  not  our  virtue,  because 
our  virtues  are  impure.  Yes,  as  this  commandment  is  the  greatest, 
^tlxoushalt  love  God,"  so  this  virtue,  to  love  God,  cannot  justify  in  the 


OF  LOVE  AND  THE  FULFILMENT  OF  THE  LAW.      109 

least.  For  as  the  law  and  the  virtue  are  greater,  so  are  we  the  less 
able  to  do  them ;  consequently  we  are  not  justified  on  account  of 
love,  but  faith  justifies,  not  on  account  of  our  performance,  but  only 
because  it  seeks  and  receives  mercy,  and  does  not  rely  on  any  work 
of  man ;  that  is,  we  teach  that  the  law  does  not  justify,  but  the  Gos- 
pel. Faith  is,  to  beheve  that  we  have  a  merciful  God  for  Christ's 
sake,  and  not  for  the  sake  of  our  deeds. 

Our  adversaries,  however,  teach  that  love  reconciles  us  to  God, 
because  they  do  not  imderstand  the  Gospel,  and  take  into  considera- 
tion nothing  but  the  law,  and  by  it  wish  to  secure  a  gracious  God 
for  the  sake  of'their  own  righteousness,  and  not  by  mercy  for  Christ's 
sake.  Consequently,  they  must  be  teachers  of  the  law,  not  of  the 
Gospel. 

They  also  allege  against  us  the  declaration  in  Col.  3,  14 :  "  Put 
on  charity,  which  is  the  bond  of  perfectness."  Hence  they  conclude, 
that  love  justifies  in  the  sight  of  God,  because  it  makes  us  perfect. 
Here  we  could  reply  to  them  in  various  ways  with  regard  to  perfec- 
tion, yet  we  shall  treat  this  passage  of  Paul  in  a  simple  manner. 

It  is  evident,  that  Paul  speaks  concerning  the  love  of  neighbors ; 
and  hence  no  one  has  a  right  to  come  to  the  conclusion,  that  it  was 
the  intention  of  Paul  that  we  should  be  justified  before  God,  rather 
by  the  works  of  the  second  table  than  by  those  of  the  first.  If, 
moreover,  love  is  a  perfection,  or  a  perfect  fulfilment  of  the  law, 
there  is  no  need  of  Christ  the  Mediator  ;  but  Paul  teaches  in  every 
place,  that  we  become  acceptable  to  God  for  the  sake  of  Christ,  not 
for  the  sake  of  our  love,  of  our  works,  or  of  the  law.  Because  not 
even  a  saint  (as  said  above)  fulfils  the  law  perfectly .  Inasmuch,  then, 
as  Paul  writes  and  teaches  in  every  other  place,  that  there  is  no  perfec- 
tion in  our  works  during  this  life,  it  must  not  be  imagined  that  he 
spoke  to  the  Colossians  concerning  personal  perfection,  but  concern- 
ing the  unity  of  the  church  ;  and  the  word  which  they  explain  per- 
fection, -signifies  nothing  else  but  to  be  united,  or  in  union.  And 
his  assertion,  that  love  is  the  lf>nd  of  perfectness,  signifies  that  it 
binds,  unites,  and  keeps  together  the  many  members  of  the  church 
among  themselves.  For  precisely  as  union  is  nourished  in  a  town 
or  in  a  family,  by  an  effort  to  keep  peace  one  with  another,  and  as 
peace  or  tranquility  cannot  continue,  where  one  manifests  an  unwilhng- 
nessto  forgive  another  in  many  things,  and  where  one  will  not  bear  with 
another ;  so  Paul  wished  to  admonish  them  to  Christian  love,  in  or- 
der that  they  might  be  induced  to  bear  and  sulTer  the  faults  and  im- 
perfections of  one  another,  so  that  unity  might  be  cherished  in  the 
church,  and  that  the  mass  of  Christians  might  not  be  severed,  scp- 


110  ArOLOGY. 

arated,  or  divided  into  all  manner  of  factions  and  sects;  from 
which  great  mischief,  hatred,  and  envy,,  all  manner  of  bitter 
feelings  and  evil  infections,  might  originate,  and  finally  public  here- 
sy. For  union  cannot  continue,  if  the  bishops  impose  upon  the  peo- 
ple burdens  too  severe,  without  any  cause.  And  if  the  people  mani- 
fest a  disposition  to  censure  and  expose  with  too  little  precaution 
every  thing  relative  to  the  walk  and  conduct  of  the  bishops  or 
preachers,  or  if  they  become  dissatisfied  too  quick  with  their  preacher, 
perhaps  on  account  of  some  small  imperfection,  factions  will  likewise 
be  readily  created,  and  it  must  result  in  many  great  injuries.  For 
in  that  state  of  bitterness,  men  will  immediately  seek  'other  teachers 
and  preachers. 

Again,  perfection  and  unity  would  be  maintained,  that  is,  the 
church  would  remain  undivided  and  whole,  if  the  strong  would  have 
patience  and  bear  with  the  weak,  if  the  people  would  have  patience 
with  their  preachers,  if  the  bishops  and  preachers,  moreover,  were 
acquainted  with  the  most  effectual  manner  to  direct  all  the  infirmi- 
ties and  imperfections  of  the  people  for  the  best,  according  to  oppor- 
tunity. Relative  to  this  manner  and  way  of  maintaining  union, 
there  is  much  written  every  where  in  the  books  of  the  philosophers 
and  moralists.  For  we  must  forgive  one  another  a  great  deal,  and 
direct  it  to  the  best  advantage  for  the  sake  of  union.  And  concern- 
ing this,  Paul  speaks  in  more  than  one  place.  Wherefore  our  adver- 
saries are  not  right  in  concluding  that  love  must  justify  us  before  God. 
Because  Paul  does  not  here  speak  of  the  perfection  or  holiness  of  the 
person,  as  they  imagine,  but  asserts  that  love  creates  peace  and  har- 
mony in  the  church.  And  thus  Ambrose  also  explains  this  passage  : 
*'  Precisely  as  an  edifice  is  entire,  when  all  its  parts  are  connected,"  &c. 

But  our  adversaries  should  be  filled  Avith  shame  for  writing  and 
preaching  so  excellently  concerning  love,  and  crying  out  in  all  their 
books  love,  love,  and  manifesting  none  at  all.  For,  what  now  are 
they  doing  ?  They  are  dispersing  the  churches, — they  will  write 
laws  in  blood  and  present  them  to  His  most  gracious  Majesty  to  be 
promulgated — they  murder  priests  and  other  virtuous  men,  if  any  one 
only  intimates  that  he  cannot  approve  tlw^ir  manifest  abuses.  They 
earnestly  desire,  that  all  those  were  dead,  who  utter  a  single  word 
against  their  ungodly  doctrines.  All  this  accords  very  imperfectly 
with  that  ostentatious  display  of  love,  of  charity,  &c.  For  if  one 
spark  of  love  existed  in  our  adversaries,  peace  and  union  might  easily 
be  effected  in  the  church,  and  if  they  would  not  defend  their  human 
traditions,  which  are,  however,  not  useful  to  Christian  doctrine  or 
piety,  through  mere  revengeful  bitlcrness  and  pharisaical  envy,  against 


OF  LOVE  AND  THE  FULFILMENT  OF  THE  LAW.      Ill 

the  known  truth,  especially  as  they  do  not  correctly  observe  their 
traditions  themselves. 

They  also  allege  the  passage  of  the  apostle  Peter,  where  it  is 
said :  "  Charity  shall  cover  the  multitude  of  sins,"  1  Peter  4,  8. 
Now  it  is  certain,  that  Peter  also  speaks  here  concerning  the  love  of 
neighbors ;  for  he  speaks  in  this  place  concerning  the  commandment 
of  love,  in  which  it  is  commanded,  that  we  should  love  one  another. 
Nor  has  it  ever  entered  the  thoughts  of  any  apostle,  that  love  should 
overcome  death  or  sin  ;  that  love  should  be  a  reconciliation,  without 
Christ  the  Mediator  ;  that  love  should  be  our  righteousness,  without 
Christ  the  Reconciler.  Because  love,  if  we  even  possess  it  already, 
is  nothing  more  than  a  righteousness  of  the  law  ; — love  is  indeed  not 
Christ,  through  whom  alone  we  are  justified,  when  we  believe  that 
for  the  Mediator's  sake  the  Father  is  merciful  to  us,  and  that  his 
merits  are  accounted  to  us.  For  this  reason  Peter  a  little  before  ad- 
monishes, that  we  should  adhere  to  Christ,  that  we  might  be  built 
on  him  as  the  corner-stone.  For  he  says :  "  He  that  believeth  on 
him,  shall  not  be  confounded,"  1  Pet.  2,  6.  We  shall  be  confoun- 
ded, indeed,  before  the  judgment  seat  of  God  and  his  appearance, 
with  our  works  and  conduct ;  but  faith,  through  which  Christ  be- 
comes ours,  releases  us  from  these  terrors  of  death.  Because  we  are 
assured  by  the  promises,  that  our  sins  are  remitted  through  Christ. 

And  the  declaration,  1  Peter  4,  S  :  "  Charity  shall  cover  the  mul- 
titude of  sins,"  &c.,  is  quoted  from  the  Proverbs  of  Solomon,  where 
it  is  said :  "  Hatred  stirreth  up  strifes :  but  love  covereth  all  sins," 
Prov.  10,  12.  Here  the  text  indicates  clearly  in  itself,  that  he 
speaks  concerning  love  towards  neighbors,  and  not  concerning  love 
towards  God. 

And  he  intends  the  same  thing  that  Paul  does  in  the  above  pas- 
sage to  the  Colossians,  namely,  that  we  should  diligently  endeavor 
to  live  friendly  and  brotherly,  in  order  that  we  may  keep  peace  with 
one  another,  so  that  disaffection  and  schisms  may  be  avoided ;  as  if  he 
would  say,  schisms  grow  out  of  hatred,  as  we  see  great  fire  often 
created  out  of  a  small  spark. 

The  matters  which  first  created  variance  between  Julius  Caesar 
and  Pompey,  were  but  small ;  and  had  one  yielded  to  the  other,  the 
great  war  would  not  have  followed,  in  w^hich  there  was  so  much 
blood-shed,  so  many  calamities  and  injuries.  But  both  of 
them  manifesting  a  headstrong  disposition,  unspeakable  inju- 
ries and  a  dissolution  of  the  whole  Roman  empire,  resulted  from  it. 
And  many  heresies  liave  originated  from  preachers  becoming  em- 
bittered against  one  another. 


112  AP0L06V. 

These  words  of  Peter,  "  love  covers  the  multitude  of  sins,"  must  be 
understood  in  the  following  manner,  namely,  that  love  covers  the 
sins  of  neighbors,  and  even  if  differences  arise  among  Christians,  the 
person  who  is  actuated  by  the  principle  of  love,  will  bear  all  of  them, 
and  feel  a  willingness  to  pass  them  by,  and  to  yield  to  his  neighbor, 
nor  will  he  search  into  matters  so  minutely.  It  was  by  no  means 
the  intention  of  Peter,  that  love  should  merit  the  remission  of  sins 
before  God — that  love  should  reconcile  us  to  God  without  the  Me- 
diator Christ — that  we  should  become  acceptable  to  God  through 
love,  without  the  Mediator  Christ.  But  this  is  the  meaning  of  Pe- 
ter, that  the  person,  in  whom  Christian  love  exists,  is  not  overbear- 
ing nor  severe  and  unfriendly,  but  is  easily  persuaded  to  construe  the 
imperfections  and  faults  of  his  neighbor  for  the  best,  and  will  forgive 
him  in  a  brotherly  manner,  he  becomes  reconciled  and  takes  into 
consideration  his  own  nature,  and  yields  for  the  sake  of  peace,  as 
this  passage  also  teaches :  Amid  vitia  noris,  non  oderis,  that  is, 
you  should  learn  the  failings  of  a  friend,  but  you  should  not  hate 
him. 

And  the  Apostles  did  not  admonish  them  to  this  love  without 
cause, — love  which  the  philosophers  call  iTtuixnav.  For  if  people 
are  to  be  and  exist  together  in  eternity,  they  must  not,  whether  it 
be  in  the  church,  or  in  temporal  government,  weigh  all  the  imperfec- 
tions of  one  another  too  closely,  but  they  must  let  many  of  them  pass 
by  with  the  current,  as  it  were,  and  always  endeavor  to  keep  peace, 
and  to  have  patience  with  one  another  in  a  brotherly  manner,  as  far 
as  possible. 

They  also  allege  this  passage  from  the  apostle  James,  James  2, 
24,  and  say  :  "  Ye  see  then  how  that  by  works  a  man  is  justified, 
and  not  by  faith  only."  And  they  imagine  that  this  passage  is  very 
forcibly  against  our  doctrine.  But  if  our  adversaries  would  only  leave 
their  own  wild  conceits  out  of  the  question,  and  not  make  additions 
at  their  pleasure,  there  would  be  no  difficulty  in  replying.  For  the 
words  of  the  apostle  James  are  explicit,  but  our  adversaries 
gratuitously  infer  that  we  merit  the  remission  of  sins  by  our 
works.  Again,  they  imagine  that  good  works  are  a  reconciliation, 
through  which  God  is  merciful  to  us  ;  again,  that  we  can  overcome 
the  great  power  of  the  devil,  of  death,  and  of  sin  by  good  works ; 
again  that  our  good  works  as  such,  are  so  acceptable  to  God  and  so 
highly  esteemed  by  him,  that  we  have  no  need  of  Christ  the  Mediator. 
None  of  these  views  ever  entered  into  the  mind  of  the  apostle  James, 
though  our  adversaries  undertake  to  maintain  them  by  this  declara- 
tion of  the  apostle» 


OF  LOVE  AND  THE  FULFILMENT  OF  THE  LAW. 


113 


In  the  first  place,  then,  wemiist  observe,  that  this  passage  is  more 
against  our  adversaries  than  in  their  favor.  For  they  teach  that 
men  become  pious  and  are  justified  in  the  sight  of  God  through  love 
and  works.  Concerning  faith,  by  which  we  cleave  to  Christ  the 
Mediator,  they  say  nothing ;  and  besides  this,  they«are  unwilling  to 
hear  or  to  take  notice  of  any  thing  concerning  faith,  and  endeavor 
to  suppress  this  doctrine  concerning  faith  with  sword  and  fire. 
James,  however,  pursues  a  different  course  ;  he  does  not  omit  faith, 
but  speaks  of  it,  and  in  this  manner  he  permits  Christ  to  remain  the 
treasure  and  the  Mediator,  through  which  we  are  justified  before 
God,  as  Paul  also,  where  he  lays  down  the  substance  of  Christian 
faith,  connects  faith  and  love,  1  Tim.  1,  5  :  "  The  end  of  the  com- 
mandment is  charity,  out  of  a  pure  heart,  and  of  good  conscience, 
and  of  faith  unfeigned." 

In  the  second  place,  this  subject  itself  shows  that  James  spoke  of 
works,  which  follow  faith.  For  he  endeavors  to  show  that  faith 
must  not  be  dead,  but  living,  efficacious,  energetic,  and  active  in  the 
heart.  Wherefore,  it  was  not  the  meaning  of  James  that  we  merit 
grace  or  the  remission  of  sins  by  our  works :  because  he  speaks  con- 
cerning the  works  of  those  who  have  already  been  justified  through 
Christ,  and  who  are  already  reconciled  to  God,  and  have  obtained 
the  forgiveness  of  their  sins  through  Christ.  Our  adversaries,  there- 
fore, err  exceedingly,  when  they  conclude  from  this  passage  that  by 
our  good  works  we  merit  grace  and  the  remission  of  sins ;  or  that  it 
was  the  intention  of  James,  that  we  should  have  access  to  God 
through  our  works,  without  Christ  the  Mediator  and  Reconciler. 

In  the  third  place,  St.  James  speaking  of  spiritual  regeneration  a 
little  before,  asserts  that  it  is  effected  through  the  Gospel.  For 
thus  he  says,  James  1,  18 :  "  Of  his  own  will  begat  he  us  with  the 
word  of  truth,  that  we  should  be  a  kind  of  first-fruits  of  his  crea- 
tures." As  he  affirms,  then,  that  we  are  regenerated  through  the 
Gospel,  he  teaches  that  we  are  justified  in  the  sight  of  God  through 
faith.  Because  we  apprehend  the  promises  concerning  Christ  through 
faith  alone,  when  we  arc  comforted  by  them  against  the  terrors  of 
death  and  sin.  Hence  it  was  not  his  meaning  that  we  should  be 
reo-enerated  through  our  works. 

From  this  it  is  clear  that  this  passage  of  James,  is  not  against  us. 
For  he  here  censures  some  slothful  Christians,  who  having  become 
too  secure  in  their  minds,  imagine  that  they  are  in  possession  of 
faith,  while  they  are  without  it.  For  this  reason  he  makes  a  differ- 
ence between  living  faith  and  dead  faith.  He  calls  that  faith  dead, 
which  docs  not  produce  various  good  works  and  fruits  of  the  Spirit, 

15 


114  APOLOGY, 

as  obedience,  patience,  chastity,  love,  &c.,  he  calls  that  living  faith, 
which  produces  good  fruits.  We  have  frequently  stated  what  we 
call  faith.  We  do  not  call  a  knowledge  of  the  mere  history  of 
Christ,  faith, — a  thing  which  devils  also  possess,  but  the  new  light 
and  the  power  w];iich  the  Holy  Ghost  works  in  the  heart,  and  through 
which  we  overcome  the  terrors  of  death,  of  isin,  &c.,  we  call  faith. 

A  true  Christian  faith  like  this  is  not  a  thing  so  insignificant,  as 
our  adversaries  imagine.  Since  they  say,  faith!  faith!  how  soon  can 
I  believe  ?  Nor  is  it  a  thought  of  man,  which  he  can  take  of 
himself,  but  it  is  a  divroe  power  in  the  heart,  through  which  we  are 
regeneratetlj  antl  by  which  we  overcome  the  great  power  of  Satan 
and  of  death,  as  Paisl  says  to  the  Colossians,  Col.  2,  12  :  "  Wherein 
also  ye  are  risen  with  him  through  the  faith  of  the  operation  of 
God,"  &c.  This  faith,  because  it  is  a  new,  divine  light  and  life  in 
the  heart,  through  which  we  receive  another  mind  and  sense,  is  liv- 
ing, efficacious,  and  abundant  in  good  work». 

Wherefore,  it  may  be  said  with  propriety,  that  the  faith  is  not 
genuine  which  is  without  works.     And  if  he  says  that  we  are  jus- 
tified by  faith  and  vs'orks,  he  does  not,  however,  aflirm  that  we  are 
regenerated  through  works,  nor  does  he  assert  that  Christ  is  half  the 
Conciliator  and  our  works  half,  but  he  speaks  of  Christians,  how 
they  should  Yixtj  after  they  have  been  regenerated  through  the  Gospel. 
For  he  speaks  of  works  which  ought  to  follow  faith.     Here  it  is 
properly  asserted  that  he  who  has  faith  and  good  works,  is  just ;  yea, 
not  for  tliQ  sake  of  works,  but  for  the  sake  of  Christ  through  faiths 
And  as  a  good  tree  should  bear  good  fruit,  though  tlie  fruit  does 
not  make  the  tree  good  ;  so  gootl  works-  must  follow  after  the  new 
birth,,  although  they  db  not  render  the  person  acceptable  before 
God ",  but  as  tlxe  tree  must  first  be  good,  sx)  the  person  must  first  be- 
come acceptable  to  Gocl  through  fiiith,  for  Christ's  sake.     Our  works 
are  of  a  character  too  inferior  for  God  to  be  merciful  to  us  on  ac- 
count of  them,  if  he  were  not  gracious  unto  us  ibr  the  sake  of  Christ. 
Thus  Jam.es  is  not  opposed  to  St.  Paul,  nor  does  he  say  that  we 
merit  the  remission  of  sins  by  oar  works,  nor  that  our  works  over- 
come the  power  of  the  devil,  of  death,  of  sin,  and  the  terrors  of  hell, 
nor  that  they  are  equal   to  the  death  of  Christ.     Nor  does  he  say 
that  we  are  received  by  God  through  our  works;  nor  that  o'-ir  woiks 
restore  our  hearts  to  peace,  and  overcome  the  wrath  of  God;  nor 
that  we  have  no  need  of  mercy,  if  we  have  Avorks.     Janies  asserts 
none  of  these  things  which  our  adversaries  add  to  his  words. 

They  likewise  produce  still  more  passages  against  us  ;  as  these  : — 
in.  the    Ith  chapter  of  Daniel  and  the  27lli   ^rr:;(^  flic  text  says-; 


OF  LOVE  AND  THE  FULFILMENT  OF  THE  LAW-      11Ö 

"  Break  off  thy  sins  by  righteousness,  and  thine  iniquities  by  show- 
ing mercy  to  the  poor."  And  Isa.  58,  7 :  "  Deal  thy  bread  to  the 
hungry."  Again,  Luke  6,  37  :  "  Forgive,  and  ye  shall  be  forgiv- 
en." And  Matt.  5,  7 :  "  Blessed  are  the  merciful :  for  they  shall 
obtain  mercy. 

We  shall,  in  the  first  place,  reply  upon  these  and  similar  passages 
concerning  works,  that  (as  we  have  stated  above)  as  no  one  is  able  to 
keep  the  law  without  faith,  so  no  one  can  please  God  without  faith 
in  Christ,  as  he  says,  John  15,  5 :  "  Without  me  ye  can  do  nothing." 
Again,  Heb.  11,  6  :  "  Without  faith  it  is  impossible  to  please  him." 
Again,  as  Paul  says,  Rom.  5,  2 :  "  By  whom  also  we  have  access 
by  faith  into  his  grace."  Wherefore,  as  often  as  the  Scriptures  make 
mention  of  works,  in  every  instance  they  intend  the  Gospel  concern- 
ing Christ  and  faith,  to  be  kept  in  connection. 

In  the  second  place,  all  these  passages,  now  enumerated,  quoted 
from  Daniel  and  others,  were  declared  concerning  repentance. 
First  they  preach  the  law,  convince  us  of  our  sins,  and  admonish  us 
to  reformation  and  good  works.  Second,  there  is  besides  it  a  pro- 
raise  that  God  will  be  gracious.  Now  it  is  certain  that  it  is  not 
enough  for  genuine  repentance  to  preach  only  the  law,  because  it 
only  terrifies  the  conscience,  but  the  Gospel  must  also  be  added, 
namely,  that  our  sins  are  forgiven  for  Christ's  sake  without  our  mer- 
it,— that  we  obtain  remission  of  sins  through  faith.  This  is  so  cer- 
tain and  so  clear,  that  if  our  adversaries  assail  it,  and  separate  Christ 
and  faith  from  repentance,  they  will  be  justly  recognized  as  blasphe- 
mers of  the  Gospel  and  of  Christ. 

We  ought,  therefore,  not  to  explain  these  M^ords  of  the  celebrated 
prophet  Daniel,  as  alluding  only  to  mere  works, — to  alms,  but  we 
should  also  take  faith  into  consideration.  We  must  not  consider  the 
words  of  the  prophet,  which  were  full  of  faith  and  spirit,  in  a  hea- 
thenish manner,  as  Aristotleor  some  other  heathen  would.  Aristotle 
admonished  Alexander  not  to  employ  his  power  to  the  gratification 
of  his  own  ambition,  but  to  a  reformation  of  the  country  and  of  tlie 
people  ;  this  is  properly  and  well  written,  nor  can  any  one  preach  or 
write  any  thing  better  concerning  the  office  of  a  king.  But  Daniel 
does  not  speak  to  his  king  concerning  his  royal  office  alone ;  but  of  re- 
pentance, of  the  forgiveness  of  sins,  of  reconciliation  to  God,  and  of 
these  high,  noble,  spiritual  matters  which  far  transcend  the  concep- 
tion and  works  of  all  men.  Hence,  his  words  must  not  be  under- 
stood as  bearing  an  allusion  only  to  works  and  alms,  which  even  a 
hypocrite  can  perform,  but  especially  to  faith. 

But  it  is  evident  from  the  text  itself  that  faith  must  bo  undor- 


116  APOLOGY. 

stood  here,  of  which  we  speak,  viz.  to  believe  that  God  forgives 
sins  through  mercy,  and  not  for  the  sake  of  our  merit.  First,  because 
there  are  two  parts  in  the  discourse  of  Daniel ;  the  one  is  a  declara- 
tion of  the  law  and  punishment ;  the  other  is  the  promise  or  absolu- 
tion. Where  there  is  a  promise,  faith  is  required.  Because  there  is 
no  way  in  which  the  promise  can  be  received,  except  the  heart  rely 
on  such  word  of  God,  without  taking  into  consideration  its  own 
worthiness  or  unworthiness.  Consequently  Daniel  required  faith  al- 
so ;  for  thus  reads  the  promise :  "  Thy  sins  shall  be  healed."  These 
words  are  really  a  prophetical  and  an  evangelical  declaration,  because 
Daniel  knew  that  through  Christ,  the  future  seed  which  was  to 
come,  grace,  eternal  life,  and  the  forgiveness  of  sins,  were  promised 
not  only  to  the  Jews,  but  also  to  the  Gentiles.  Otherwise  he  could 
not  have  thus  consoled  the  king.  For  it  is  not  the  work  of  man  to 
promise  the  remission  of  sins  with  certainty  to  alarmed  conscience, 
and  to  give  it  comfort  that  God  will  not  be  angry  any  more ;  in 
that  case  man  must  have  evidence  of  the  will  of  God  out  of  his 
word,  as  Daniel  knew  and  understood  the  noble  promise  relative  to 
the  future  seed.  Inasmuch,  then,  as  he  makes  a  promise,  it  is  evi- 
dent and  clear  that  he  requires  faith,  concerning  which  we  speak. 

But  this  declaration,  "  Break  off  thy  sins  by  righteousness,  and 
thine  iniquities  by  showing  mercy  to  the  poor,"  is  the  substance  of 
a  whole  discourse,  and  its  import  is  as  much  as,  reform  thyself. 
And  it  is  true  that  if  we  reform  ourselves,  we  shall  be  redeemed 
from  our  sins ;  for  this  reason  his  expression  is  correct,  hreak  off  thy 
sins.  But  it  does  not  follow  from  this,  that  we  are  redeemed  from 
our  sins  on  account  of  our  works,  or  that  our  works  are  a  recompense 
for  our  sins.  Nor  does  Daniel  express  the  works  only,  but  he  says  : 
*'  Break  off  thy  sins  by  righteousness."  It  is  universally  known, 
that  righteousness  in  the  Scriptures  does  not  mean  only  external 
works,  but  it  includes  faith,  as  Paul  says,  Rom.  1,  17  :  "  Justus  ex 
ßde  vivet,*'  "  The  just  shall  hve  by  faith."  Daniel,  therefore,  re- 
quires faith  in  the  first  place,  where  he  mentions  righteousness,  and 
says  :  Break  off  thy  sijis  by  righteousness,  that  is,  by  faith  towards 
God,  through  which  thou  shalt  be  justified.  In  addition  to  this  do 
good  works  also,  attend  to  thy  office,  be  not  a  tyrant,  but  see 
that  thy  government  is  useful  to  the  country  and  the  ])eople,  keep 
peace,  and  protect  the  poor  against  unjust  power;  these  things  are 
princely  alms,  (eleemosyna;). 

Hence  it  is  ^lear  that  this  passage  is  not  opposed  to  the  doctrine 
concerning  faith«  But  our  adversaries  attach  their  additions  to  all  such 
passages,  namely,  that  our  sins  are  remitted  for  the  sake  of  our  works. 


OF  LOVE  AND  THE  FULFILMENT  OF  THE  LAW.      117 

and  they  teach  us  to  rely  on  these  works  ;  yet  the  passages  do  not 
read  so,  but  they  require  good  works,  as  it  is  true  that  there  must 
be  another  and  a  better  Hfe  in  us,  although  we  should  not  attribute 
the  honor  of  Christ  to  these  works. 

In  the  same  manner  we  may  reply  to  the  passage  which  is  quoted 
from  the  Gospel :  "  Forgive,  and  ye  shall  be  forgiven,"  Luke  6,  37  ; 
for  it  embraces  a  similar  doctrine  relative  to  repentance.  The  first 
part  of  this  passage  requires  a  reformation  and  good  works.  The 
other  part  affixes  the  promise ;  and  it  must  not  hence  be  concluded, 
that  our  forgiving  others,  merits  for  us,  ex  opere  operato,  the  remission 
of  our  sins.  Because  Christ  does  not  assert  this,  but  as  in  the  sacra- 
ments, he  attaches  the  promise  to  the  external  signs ;  so  also  in  this 
place,  he  attaches  the  promise  concerning  the  remission  of  sins  to  the 
external  good  works.  And  as  we  do  not  obtain  the  forgiveness  of 
sins  in  the  Eucharist,  ex  opere  operato,  without  faith,  so  we  do  not  in 
this  work  and  in  our  forgiving ;  for,  to  forgive  others  is  no  good 
work,  unless  it  takes  place  after  God  has  forgiven  our  sins  in  Christ. 

To  forgive  others  must,  therefore,  if  it  is  to  please  God,  take  place 
after  the  forgiveness  in  which  God  has  forgiven  us.  For  it 
was  customary  with  Christ  to  connect  the  law  and  the  Gospel — 
both  faith  and  good  works — to  show  that  there  is  no  faith 
\vhere  good  works  do  not  follow ;  to  furnish  us  external  signs, 
which  might  remind  us  of  the  Gospel  and  the  remission  of  sins, 
through  which  we  are  comforted ;  and  to  give  full  exercise  to  our 
faith. 

In  this  manner,  then,  such  passages  must  be  understood ;  for  if 
we  would  understand  them  in  any  other  light,  they  would  be  direct- 
ly in  opposition  to  the  whole  Gospel,  and  our  poor  works  would  take 
the  room  of  Christ,  who  alone  should  be  the  reconcihation,  and  who 
is  not  to  be  contemned. 

Again,  if  they  must  be  understood  relative  to  works,  the  forgive- 
ness of  sins  would  be  altogether  uncertain ;  for  it  would  rest  on  an 
insecure  foundation, — on  our  feeble  works. 

They  also  quote  a  passage  from  Tobit,  Tobit  4,  10 :  "  Alms  do 
deliver  from  death,  and  suffereth  not  to  come  into  darkness."  We 
do  not  wish  to  say  that  this  is  a  hyperbole,  although  we  must  assert 
it,  in  order  that  the  honor  of  Christ  be  retained  ;  for  it  is  the  of- 
fice of  Christ  alone,  to  release  from  sin  and  death.  But  we  shall 
recur  to  our  former  position,  viz.,  that  neither  the  law  nor  works 
without  Christ  justify  any  one  in  the  sight  of  God.  The  alms 
which  follow  faith,  not  those  which  precede,  become  pleasing  to  God 
only  after  we  are  reconciled  through  Christ^,  and  for  this  reason, 


^18  APOLOGY. 

they  deliver  from  death,  not  ex  opere  operato,  but  as  we  have  stated 
a  httle  before  concerning  repentance,  that  faith  must  be  connected 
with  its  fruits.  Thus  it  may,  then,  be  affirmed  with  regard  to  ahns, 
that  they  please  God,  because  they  are  given  by  the  faithful.  For 
Tobit  does  not  speak  concerning  alms  only,  but  concerning  faith  al- 
so ;  for  he  says,  verse  19 :  "  Bless  the  Lord  thy  God  always,  and 
desire  of  him  that  thy  ways  may  be  directed,"  &c.  Here  he  speaks 
particularly  concerning  faith  of  which  we  speak,  and  which  is  to 
believe  that  we  have  a  gracious  God,  whom  we  are  under  obligation 
to  praise  for  many  great  blessings  and  favors,  from  whom  we  aw^ait 
assistance  daily,  and  to  pray  him  to  lead  and  guide  us  in  life  and 
in  death. 

In  this  manner  we  may  grant  that  alms  are  meritorious  in  the 
sight  of  God,  but  we  cannot  admit  that  they  are  able  to  overcome 
death,  hell,  the  devil,  and  sin,  or  to  create  peace  in  the  conscience — 
this  must  be  effected  through  faith  alone  in  Christ ;  but  they  merit 
for  us  the  protection  of  God  in  future  evils  and  dangers,  both  of  the 
body  and  of  the  soul.  This  is  the  clear  meaning, — a  meaning  whicli 
corresponds  with  other  passages  of  Scripture.  Because,  where  good 
works  are  commended  in  the  Scriptures,  we  must  always  understand 
it  according  to  the  principle  which  Paul  has  laid  down,  that  the  law 
and  works  must  not  be  exalted  above  Christ,  and  that  Christ  and 
faith  transcend  all  works  as  far  as  heaven  does  the  earth. 

They  allege  also  the  declaration  of  Christ,  Luke  11,  41 :  "  Give 
alms  of  such  things  as  ye  have ;  and  behold,  all  things  aie  clean 
unto  you."  Our  adversaries  being  deaf,  or  dull  of  hearing,  it  is  ne- 
cessary for  us  frequently  to  repeat  the  fact,  that  the  law  without 
Christ  justifies  no  one  in  the  sight  of  God,  and  that  all  works  become 
acceptable  for  Christ's  sake  alone.  Our  adversaries,  however,  ex- 
clude Christ  on  every  occasion,  act  as  tliough  Christ  were  nothing, 
and  teach  without  shame  that  we  obtain  remission  of  sins  throuo-h 
good  works. 

But  if  we  view  this  passage  whole  and  in  its  connection,  we  shall 
find  that  he  also  speaks  of  faith.  Christ  reproves  the  Pharisees,  be- 
cause they  imagined  that  they  would  become  holy  and  pure  before 
God  by  various  haptismata  carnis,  that -is,  by  various  bodily  baths, 
washings  and  purifyings  of  the  body,  of  vessels,  and  garments:  as 
one  of  the  popes  also  has  inserted  in  his  canons  a  fine  papistical  clause 
indeed  concerning  holy  water,  that  if  it  is  besprinkled  with  consecra- 
ted salt,  it  sanctifies  and  purifies  the  people  from  sins  ;  and  it  is  said 
that  it  purifies  from  daily  sins.  Thus  the  Pharisees  also  entertained 
erroneous  opinions  among  themselves,  wlnrh  Christ  leproverl.  and 


OP    LOVE    AND    THE    !•  ULl'ILxMENT    OF    THE    LAW.  IIU 

proposed  in  opposition  to  the  devised  purification,  two  different  puri- 
fications, the  one  internal,  the  other  external,  and  admonished  them  to 
be  pure  inwardly.  This  is  effected  by  faith,  as  Peter  says  in  the 
Acts  of  the  Apostles,  Acts  15,  9.  And  Christ  adds,  with  regard 
to  external  purity  :  "  Give  alms  of  such  things  as  ye  have,  and  be- 
hold, all  things  are  clean  unto  you."  • 

Our  adversaries  do  not  apply  the  expression,  all  things,  correct- 
ly ;  for  Christ  draws  the  conclusion  from  both  considerations — the 
internal  purity  and  the  external,  and  asserts  that  a//  things  are  clean 
unto  you ;  that  is,  not  only  if  you  bathe  yourselves  bodily,  but  be- 
lieve God  and  thus  be  inwardly  clean,  give  alms  outwardly,  and  all 
things  are  clean  unto  you.  And  he  shows  that  the  right,  external 
purity  consists  in  those  works  which  God  has  commanded ;  and  not  in 
human  ordinances,  according  to  the  traditions  of  the  Pharisees  at  that 
time,  and  as  in  our  day,  the  sprinkling  and  besprinkling  of  the  holy 
water,  the  snow-white  vestments  of  the  monks,  the  difference  of 
meats,  and  the  like. 

Our  adversaries,  however,  apply  this  signum  universale,  namely, 
the  phrase,  all  things,  sophistically  to  the  one  part  alone,  and  affirm 
that  all  things  are  clean  unto  you  if  you  give  alms.  As  if  one 
should  say :  "  Andrew  is  here,  therefore,  all  the  Apostles  are  here." 
Wherefore,  in  the  antecedent  or  preceding  part  of  this  passage,  both 
ought  to  remain  connected : — believe  and  give  alms.  Because,  in 
this  consist  the  whole  mission,  the  whole  office  of  Christ ;  he  is  here 
in  order  that  they  should  believe.  When  both  parts  are  connected, 
faith  and  the  giving  of  alms,  it  follows  correctly  that  all  things  are 
pure, — the  heart  by  faith,  the  outward  Avalk  by  good  works.  Thus 
we  ought  to  connect  the  whole  discourse,  and  not  pervert  the  one 
part,  and  so  explain  it  that  our  hearts  are  cleansed  from  sin  by  our  alms. 

There  are  some,  who  are  of  opinion  that  this  was  spoken  ironical- 
ly against  the  Pharisees  by  Christ,  as  if  he  should  say  :  Yes,  beloved 
nobleman,  rob  and  sieul,  and  afterwards  go,  give  alms,  you  shall 
soon  be  pure ; — and  that  he  reproved  their  Pharisaical  hypocrisy  in 
a  manner  somewhat  austere  and  reproachful.  For,  although  they 
were  full  of  unbelief,  of  avarice,  and  all  manner  of  anger,  yet  they 
observed  their  purifications  and  gave  alms,  and  imagined  that  they 
were  very  pure  and  good  saints.  This  explanation  is  not  repugnant 
to  the  text. 

■  What  remains  yet  to  be  replied  to,  upon  other  similar  passages, 
can  easily  be  understood  from  those  which  we  have  illustrated.  Be- 
cause this  method  of  procedure  explains  every  passage  relating  to 
gory]  works,  that  apart  front  Christ  they  avail  nothing  in  the  sight 


120  APOLOGY. 

of  God,  but  the  heart  must  first  be  in  possession  of  Christ,  and  be- 
lieve that  it  is  acceptable  to  God  on  account  of  Christ,  and  not  be- 
cause of  any  good  work.  > 

Our  adversaries  also  produce  several  arguments  from  the  schools,  to 
which  there  is  no  difficulty  in  replying,  if  we  have  a  knowledge 
of  what  ^ith  is.  Faith  is  not  only  a  knowledge  of  the  history  of 
Christ,  which  devils  also  possess,  but  Christians  who  are  experi- 
enced, treat  of  faith  in  a  manner  very  different  to  that  in  which 
the  sophists  do,  as  we  have  shown  above,  that  to  believe,  is  to  place 
confidence  in  the  mercy  of  God  that  he  will  be  gracious  for  the 
sake  of  Christ,  without  our  merit,  and  this  is  believing  the  Article 
concerning  remission.  This  argument  of  the  schools,  is  therefore 
easy  to  refute,  where  they  say :  "  The  devils  also  believe,  therefore 
faith  does  not  justify."  Yes,  the  devils  have  a  knowledge  of  the 
history  of  Christ,  but  they  do  not  believe  in  the  remission  of  sins. 

Again,  they  affirm  that  to  be  just  is  obedience.  "  Now,  indeed," 
they  continue  "  the  performance  of  works  is  an  obedience ;  there- 
fore works  must  justify."  We  shall  reply  to  this  in  the  following 
manner  :  to  be  just  is  an  obedience  which  God  accepts  as  one.  But 
God  will  not  accept  our  obedience  in  works  as  righteousness,  because 
it  is  not  sincere  obedience,  inasmuch  as  no  one  keeps  the  law  entire- 
ly. He  has,  therefore,  ordained  another  obedience,  which  he  will 
accept  as  righteousness,  namely,  an  acknowledgment  of  our  disobe- 
dience, and  a  confidence  that  we  are  acceptable  to  God  for  the  sake 
of  Christ,  not  on  account  of  our  obedience.  Hence  we  may  here 
term  justification  an  acceptance  with  God,  not  on  account  of  our  obe- 
dience, but  through  mercy  for  Christ's  sake. 

Again,  "  It  is  sin  to  hate  God  ;  therefore,  it  must  be  righteous- 
ness to  love  God."  True,  to  love  God  is  righteousness  of  the  law  : 
but  no  one  fulfils  this  law.  The  Gospel,  therefore,  teaches  a  new 
righteousness,  that  we  please  God  on  account  of  Christ,  if  even  we 
do  not  fulfil  the  law,  and  yet  we  should  strive  to  perform  the  requi- 
sitions of  the  law. 

Again,  what  is  the  difference  between  faith  and  hope  ?  Reply. 
Hope  awaits  future  blessings  and  a  deliverance  from  calamity  ;  faith 
receives  the  present  reconciliation,  and  feels  sincerely  that  God 
has  forgiven  our  sins,  and  that  he  is  now  merciful  to  us.  And  this 
is  a  noble  service  of  God,  when  we  ascribe  to  him  the  honor,  and 
hold  his  mercies  and  promises  with  such  assurance,  that  we 
can  receive  and  await  various  blessings  from  him  without  merit. 
And  this  divine  service  should  be  exercised  and  increased  in  the 
heart,  of  which  the  ignorant  sophists  know  nothing. 


OF  LOVE  AND  THE  FULFILMENT  OF  THE  LAW.      121 

Hence  it  is  easy  to  understand  what  ought  to  be  beheved  concern- 
ing merito  condigni,  where  our  adversaries  imagine  that  we  are  jus- 
tified before  God  by  love  and  our  works,  where  they  do  not  even 
once  take  faith  into  consideration,  but  place  in  the  room  of  Christ  the 
Mediator,  our  works,  our  fulfihnent  of  the  law, — things  which  can 
by  no  means  be  tolerated.  For  although  we  have  stated  above,  that 
wherever  the  new  birth  has  been  effected  through  the  Spirit  and  grace, 
there  undoubtedly  love  also  follows,  yet  the  glory  of  Christ  must, 
however,  not  be  transferred  to  our  works ;  before  as  well  as  after 
which,  if  we  come  to  the  Gospel  we  are  certainly  esteemed  just  for 
the  sake  of  Christ,  and  he  remains  the  Mediator  and  Conciliator  be- 
fore as  well  as  after  them,  after  as  well  as  before ;  and  through 
Christ  we  have  access  to  God,  not  because  we  have  kept  the  law, 
and  performed  many  good  works,  but  because  we  so  joyfully  and 
confidently  rely  on  grace,  and  so  assuredly  trust,  that  we  by  grace 
for  Christ's  sake,  are  esteemed  just  in  the  sight  of  God. 

And  the  holy  universal  Christian  church  teaches  and  confesses  that 
Ave  are  saved  through  mercy  ;  as  we  have  shown  above  from  Jerome. 
Our  righteousness  does  not  depend  upon  our  own  merit,  but  upon 
the  mercy  of  God ;  and  this  mercy  is  apprehended  through  faith. 

But  here  every  intelligent  person  may  observe  what  would  result 
from  the  doctrine  of  our  adversaries.  Because,  if  we  maintain  that 
Christ  has  merited  for  us  only  primam  gratiam,  that  is,  the  first 
grace,  (as  they  call  it,)  and  that  we  must  afterwards  merit  by  our 
works  eternal  life,  neither  our  hearts  nor  our  consciences  can  be  pa- 
cified, either  in  the  hour  of  death  or  at  any  other  time  ;  nor  shall  we 
ever  be  able  to  base  ourselves  on  sure  grounds,  or  to  be  certain 
whether  God  is  gracious  to  us.  Consequently,  their  doctrine  leads 
our  consciences  perpetually  into  a  mere  state  of  grief,  and  finally  to 
despair.  ^  For  the  law  of  God  is  more  than  a  jest,  it  accuses  us  con- 
tinually, apart  from  Christ ;  as  Paul  says,  Rom.  4,  15 :  "  The  law 
worketh  wrath."  Thus,  when  our  consciences  feel  the  judgment  of 
God,  and  have  no  comfort,  they  fall  into  despair. 

And  Paul  says :  "  Whatsoever  is  not  of  faith  is  sin,"  Rom.  14, 
23.  But  those  can  do  nothing  in  faith,  who  obtain  a  gracious  God 
only  after  they  shall  have  fulfiled  the  law  with  their  works.  For 
they  will  always  waver  and  doubt  whether  they  have  performed 
Avorks  enough,  whether  the  law  is  perfectly  satisfied.  Yes,  they 
Mill  forcibly  feel  and  experience  that  they  are  still  under  obligation 
to  the  law  ;  for  this  reason  they  can  never  feel  assured  that  they 
have  a  gracious  God,  or  that  their  prayers  are  heard.  Therefore 
tlii'v  ci;!  u'.ver  love  God  rin;htlv,  nor  can  they  perceive  any  blcssine;' 

1(3 


122  APoLOGIr, 

conferred  upon  them  by  him,  or  serve  him  prop6rly.  For  what  het«^ 
ter  than  hell  itself,  are  those  hearts  and  consciences,  in  which  nothing 
else  exists  but  doubt,  despair,  murmur,  vexation,  and  hatred  towards 
God  ?  Yet  in  that  hatred,  they  call  upon  God  in  a  hypocritical 
manner,  as  the  ungodly  king  Saul  did. 

Here  we  may  appeal  to  the  conscience  of  every  Christian,  and  to- 
all  that  have  experienced  temptations,  who  must  confess  and  affirm^ 
that  doubt,  disquiet,  torment  and  anguish,  gloomy  dejection  and  des^ 
peration, — to  such  an  extent, — result  from  the  doctrine  of  our  adver* 
saries,  where  they  teach  or  imagine  that  we  by  our  works  or  our 
fulfilment  of  the  law,  which  we  effect,  are  justified  before  God.  And 
they  direct  us  to  rely  on  an  obscure  foundation,  our  feeble  works, 
instead  of  the  rich,  the  blissful  promises  of  grace,  offered  to  us  through 
Christ  the  Mediator. 

Wherefore  this  conclusion  remains  as  a  wall,  yes,  stands  firm  aa 
a  rock,  that,  if  we  have  already  made  a  commencement  to  do  the 
law,  we  are,  however,  not  acceptable  to  God  or  in  possession  of 
peace  with  him  on  account  of  such  work,  but  for  the  sake  of  Christ, 
through  faith  *,  nor  is  God  under  obligation  for  these  works  to  grant 
us  eternal  life.  But,  even  as  remission  of  sins  and  righteousness  are 
imputed  unto  us  for  the  sake  of  Christ,  not  on  account  of  our  works 
or  the  law ;  so  eternal  life  together  with  righteousness,  is  offered  un- 
to us,  not  on  account  of  our  works,  or  the  law,  but  for  the  sake  of 
Christ ;  as  he  says,  John  6,  40  ;  "  This  is-  the  will  of  him  that  sent 
me,  that  every  one  which  seeth  the  Son,  and  believeth  on  him,  may 
have  everlasting  life."  Again,  verse  47  ;  "  He  that  believeth  on  me 
hath  everlasting  life." 

Here  we  may  ask  our  adversaries,  what  advice  they  would  give  to 
distressed  consciences  in  the  hour  of  death  ;  whether  they  would  con- 
sole them  under  a  persuasion  that  they  will  go  to  happiness,  that 
they  will  be  saved,  and  secure  a  gracious  God  on  account  of  their 
own  merits,  or  by  the  grace  and  mercy  of  God  for  Christ's  sake. 
For  St.  Peter,  St.  Paul,  and  similar  saints,  could  not  boast  that  God 
owed  to  them  eternal  life  for  their  martyixloms ;  and  Ihey  did  not 
rely  on  their  works,  but  upon  tlie  mercy  promised  in  Christ. 

And  it  would  be  impossible  for  a  saint,  no  matter  how  great  and 
exalted  he  might  be,  to  exist,  or  sustain  the  accu:jatioas  of  the  divine 
law,  the  strong  power  of  Satan,  the  terrors  of  death,  am]  finally  the 
desperations  and  agonies  of  hell,  if  he  would  not  seize  the  divine 
promises,  the  Gospel,  as  a  tree  or  a  branch  in  the  great  flood,  in  the 
strong,  violent  stream,  among  the  weaves,  the  surges,  and  the  pangs 
of  death ;  and  if  he  would  not  support  himself  throuch  faith  by  the 


OF  LOVE  AND  THE  FULFILMENT  OF  THE  LAW.       123 

word  which  announces  grace,  and  thus  obtain  eternal  life  without 
any  works,  without  the  law,  by  grace  alone.  But  this  doctrine 
alone  supports  the  Christian  conscience  in  temptations  and  the  ago- 
nies of  death, — a  doctrine  of  which  our  adversaries  know  nothing, 
and  of  which  they  treat  as  the  blind  do  of  colors. 

But  here  they  say  :  "  If  we  must  be  saved  by  mercy  alone,  what 
kind  of  difference,  then,  is  there  between  those  that  are  saved,  and 
those  that  are  not  saved  ?  If  merit  avails  nothing,  there  can  be  no 
difference  between  the  wicked  and  the  good,  and  it  follows  that  they 
are  alike  saved."  This  argument  so  moved  the  schoolmen,  that 
they  devised  the  meritum  condigni,  because  there  must  be  a  difference 
between  those  that  are  saved  and  those  that  are  condemned. 

In  the  first  place,  however,  vve  assert  that  eternal  life  belongs  to 
those  whom  God  esteems  just,  and  when  they  are  esteemed  just, 
they  are  children  of  God,  and  become  joint  heirs  with  Christ ;  as 
Paul  says  to  the  Romans,  Rom.  8,  30 :  "  Whom  he  justified,  them 
he  also  glorified."  For  this  reason  no  one  is  saved,  except  those 
alone  that  believe  the  Gospel.  But  as  our  reconciliation  towards 
God  is  doubtful,  if  it  must  depend  on  our  works  and  not  upon  the 
gracious  promise  of  God,  which  cannot  fail :  so  also  would  all  be 
doubtful  that  we  await  through  hope,  if  it  must  be  based  on  our 
merit  and  works.  Because  the  law  of  God  accuses  our  conscience 
continually,  and  we  feel  in  our  hearts  nothing  but  this  voice  from 
the  clouds  and  the  flames  of  fire,  Deut.  5,  6-9 :  /  am  the  Lord  thy 
God,  thi^  ye  shall  do,  this  ye  are  under  obligation  to  do,  this  I  de- 
sire to  haue  done.  And  the  conscience  of  no  individual  can  be  in 
possession  of  peace  one  moment,  if  Moses  and  the  law  obtrude  upon 
his  heart,  before  he  comprehends  Christ  through  faith.  Nor  can  he 
rightly  entertain  a  hope  for  eternal  life,  except  his  conscience  first  be 
restored  to  peace.  For  the  conscience  that  doubts,  flees  from  God, 
and  falls  into  despair,  and  cannot  hope.  But  the  hope  of  eternal  life 
must  be  certain.  In  order  that  it  may  not  be  doubtful  but  sure,  we  must 
believe  that  we  have  eternal  life,  not  through  our  works  and  our 
merit,  but  by  grace  alone,  through  faith  in  Christ. 

In  temporal  matters  and  courts  of  justice,  there  are  both  favor  and 
justice.  Justice  is  certain  through  the  law  and  judgment;  favor  is 
precarious.  In  the  presence  of  God  it  is  different,  because  grace  and 
mercy  are  promised  through  an  indubitable  word,  and  the  Gospel  is 
that  word  ;  it  commands  us  to  believe  that  God  is  merciful  to 
us,  and  that  he  will  save  us  for  Christ's  sake,  as  this  text  reads, 
John  3,  17,  18 :  *'  For  God  sent  not  his  Son  into  the  world  to 
condemn   the   world ;  but   that   the   world   through  him  might  bf 


124 


APOLOGY . 


saved.      He    that    believeth    on    him    is    not    condemned,"  &c. 

Whenever  we  speak  of  mercy,  it  must  be  understood  that  faith  is 
required ;  and  this  faith  constitutes  the  difference  between  those  that 
are  saved  and  those  that  are  condemned,  between  the  worthy  and 
the  unworthy.  Because  eternal  life  is  promised  to  no  one,  but  those 
who  are  reconciled  in  Christ.  But  faith  reconciles  and  makes  us  ^ 
just  in  the  sight  of  God,  whenever  we  lay  hold  of  the  promise  through 
faith.  And  during  our  whole  life  we  should  pray  God  and  exert 
ourselves,  in  order  to  obtain  faith,  and  to  increase  in  it.  For,  as  it 
was  said  above,  faith  exists  wherever  there  is  repentance ;  and  it 
does  not  exist  in  those,  who  live  after  the  flesh.  This  faith,  through 
various  temptations,  should  also  grow  and  increase  during  our  whole 
life.  And  they  who  obtain  faith,  are  born  anew,  so  that  they  also 
lead  a  new  life,  and  do  good  works. 

And  as  we  now  say  that  true  repentance  must  continue  during  our 
whole  life :  so  we  also  say  that  good  works  and  fruits  of  faith  must 
follow  during  our  whole  life  ;  although  our  works  never  become  so 
precious,  that  they  should  be  equal  to  the  treasure  of  Christ,  or  mer- 
it eternal  life ;  as  Christ  also  says,  Luke  17,  10 :  "  When  ye  shall 
have  done  all  those  things  which  are  commanded  you,  say.  We  are 
unprofitable  servants,"  And  St.  Bernard  correctly  says :  "  It  is  ne- 
cessary first  to  believe,  and  you  must  believe  that  you  cannot 
have  the  forgiveness  of  sins,  except  alone  through  the  grace  of 
God ;  and  afterwards  that  you  cannot  have  and  do  any  good 
works,  if  God  does  not  grant  it  you ;  and  finally  that  yqu  cannot 
merit  by  any  good  work  eternal  life,  if  it  is  not  given  unto  you  with- 
out merit."  And  a  little  afterwards,  he  says :  "  Let  no  one  deceive 
himself;  for  if  you  would  properly  consider  the  matter,  you  would 
undoubtedly  discover  that  you  cannot  with  ten  thousand,  withstand 
him  who  opposes  you  with  twenty  thousand."  These  are  the  for- 
cible words  of  St.  Bernard  ;  they  should  believe  these,  if  they  will 
not  beheve  us. 

Wherefore,  in  order  that  the  hearts  of  persons  may  entertain  a 
consolation  and  a  hope,  which  are  real  and  Infallible,  we  refer 
them,  as  Paul  does,  to  the  divine  promises  of  grace  in  Christ ;  and 
teach  them  that  they  must  believe  that  God  grants  them  eternal  life, 
not  on  account  of  their  work,  or  the  fulfilment  of  the  law,  but  for . 
the  sake  of  Christ ;  as  the  apostle  John  asserts  in  his  1  epistle  5,  J2  : 
"He  that  hath  the  Son  hath  life;  and  he  that  hath  not  the  Son  of 
God  hath  not  life." 

Here  our  adversaries  have  eminently  maiiilested  their  great  skill, 
by  perverting  this  declaration  of  Christ :  ^'  When  ye  shall  have  done 


OF  LOVE  AND  THE  FULFILMENT  OF  THE  LAW.      125 

all  those  things  which  are  commanded  you,  say,  We  are  unprofitable 
servants."  They  remove  the  sentiment  from  works  to  faith,  saying : 
*'  Much  more,  if  we  believe  all  things,  are  we  unprofitable  servants." 
These  are  truly  infamous  sophists,  who  pervert  so  entirely  the  con- 
solatory doctrine  of  faith.  Say,  ye  dolts,  what  would  you  advise  an 
individual,  if  he  were  lying  at  the  point  of  death,  and  felt  that  he 
was  in  possession  of  no  work  that  is  sufficient  before  the  judgment- 
seat  of  God,  and  could  not  depend  upon  any  work  ?  Would  you 
also  say  to  him :  If  you  even  do  believe,  yet  you  are  an  unprofitable 
servant,  and  it  avails  you  nothing  ?  Here  the  distressed  conscience 
must  fall  into  despair,  if  it  does  not  know,  that  even  for  this  reason 
the  Gospel  requires  faith,  because  we  are  unprofitable  servants,  and 
have  no  merit. 

We  should,  therefore,  be  cautious  of  the  sophists,  whoso  blasphe- 
mously pervert  the  words  of  Christ.  For  it  does  not  follow,  that 
because  works  avail  nothing,  therefore  faith  also  avails  nothing.  We 
must  give  our  rude  dolts  a  common  example : — It  does  not  follow 
that  if  a  farthing  avails  nothing,  therefore  a  florin  also  avails  nothing. 
So,  as  a  florin  is  much  greater  and  more  efficacious  than  a  farthing, 
we  must  understand  that  faith  is  much  greater  and  more  efficacious 
than  works.  Not  that  faith  avails  on  account  of  its  worthiness,  but 
because  it  relies  on  the  promises  and  mercy  of  God.  Faith  is  pow- 
erful, not  on  account  of  its  worthiness,  but  because  of  the  divine  pro- 
mises. And  therefore  Christ  has  here  forbid  us  to  rely  on  our  own 
works ;  for  they  cannot  help.  On  the  other  hand,  he  did  not  forbid 
us  to  rely  on  the  promises  of  God;  yes,  he  requires  that  confidence 
on  the  promises  of  God,  even  because  we  are  unprofitable  servants, 
and  because  w^orks  cannot  help. 

Wherefore  the  miscreants  pervert  the  words  of  Christ,  concerning 
reliance  on  our  own  works,  by  misapplying  their  meaning  to  reliance 
on  the  divine  promises.  By  this  their  sophistry  is  clearly  solved 
and  refuted.  Christ  the  Lord  will  soon  bring  the  sophists  to  shame, 
who  thus  pervert  his  holy  word.     Amen. 

Our  adversaries,  however,  wish  to  show  that  we  merit  eternal 
life  by  our  works  de  condigno,  in  order  that  eternal  life  may  be  call- 
ed a  reward.     To  this  we  shall  reply  briefly  and  accurately. 

Paul  calls  eternal  life  a  gift,  (Rom.  6,  23,)  because,  when  we  are 
justified  through  faith,  we  become  sons  of  God  and  joint  heirs  with 
Christ.  But  in  another  place  it  is  written :  "  Your  reward  shall  be 
great"  in  heaven.  (Luke  6,  35.)  Now  if  our  adversaries  think  that 
these  passages  contradict  each  other,  they  may  explain  them.  They 
do,  as  they  are  accustomed  ; — they  omit  the  word  gift,  and  leave 


126  APOLOGY. 

out  the  chief  object, — how  we  are  justified  before  God.  Again,  they 
omit  the  fact,'  that  Christ  always  remains  the  Mediator ;  and  accor- 
dingly picl<  out  the  word  nierces  or  reward,  and  explain  it  in  the 
most  artful  manner,  according  to  their  own  fancy,  not  only  repug- 
nant to  the  Scripture,  but  also  to  the  usual  mode  of  expHcation  ;  and 
thus  conclude  : — "  Here  stands  in  the  Scripture,  your  reward,  &c., 
therefore  our  works  are  so  deserving,  that  by  them  we  merit  eternal 
life."  This  is  wholly  a  new  system  of  dialectics  ;  here  we  discover 
the  single  word  reward  ;  therefore  our  works  must  make  complete 
satisfaction  for  the  requisitions  of  the  law  ;  therefore  we  must  become 
acceptable  to  God  through  our  works,  and  have  no  need  of  grace, 
or  of  a  Mediator  Christ.  Our  good  works  are  made  the  treasure, 
by  which  eternal  life  is  bought  and  obtained.  We  can,  therefore, 
keep  the  first  and  greatest  commandment  of  God,  and  the  whole 
law,  by  our  good  works.  Further,  we  can  also  do  opera  superero- 
gationis,  that  is  works  of  supererogation,  or  more  than  the  law  re- 
quires. Hence,  if  the  monks  perform  more  works  than  their  duty 
requires  they  possess  supererogatory  merits,  which  they  may  share 
with  others,  or  communicate  for  money ;  and  like  new  gods,  may 
institute  a  new  sacrament  out  of  this  gift  by  which  to  show  that 
they  have  sold  or  imparted  their  merits,  as  the  Franciscan  monks  and 
other  orders  have  done  without  shame,  by  putting  upon  the  heads  of 
dead  bodies  caps  belonging  to  their  orders.  These  are  fine,  strong 
conclusions ;  all  of  which  they  appear  able  to  spin  out  of  this 
one  word  reward,  to  the  utter  disparagement  of  Christ  and  of 
faith. 

We  do  not,  however,  contend  about  the  word  rcioard,  but  we 
strive  concerning  these  great,  high,  and  most  important  matters,  viz., 
where  should  Christian  hearts  seek  for  real  and  certain  consolation  ? 
again,  whether  our  works  can  restore  our  consciences  to  peace  or  quiet? 
again,  whether  we  should  hold  that  our  Avorks  are  deserving  of  eter- 
nal life,  or  whether  it  is  granted  for  Christ's  sake  ?  These  are  the 
proper  questions  in  this  matter ;  if  on  these  points  the  conscience 
is  not  properly  instructed,   it  cannot  have  any  sure  comfort. 

But  we  have  stated  in  terms  sufficiently  clear,  that  good  works  do 
not  fulfil  the  law  ;  that  we  have  need  of  the  mercy  of  God,  and  that 
through  faith  we  become  acceptable  to  God  ;  and  that  good  works, 
no  matter  how  precious  they  may  be,  if  even  they  were  the  works  of 
St.  Paul,  cannot  restore  any  conscience  to  peace.  Hence  it  follows, 
that  we  must  believe  that  we  obtain  eternal  life  through  Christ  by 
grace,  not  on  account  of  works  or  the  law. 

But  what  do  we  say  concerning  the  reward  which  the  Scriptures 


Of  Love  and  the  Fulfilment  of  Tfi£  law*  127 

ftiention  ?  In  the  first  place,  if  we  had  asserted  that  eternal  life  is 
called  a  reward,  because  it  belongs  to  believers  in  Christ  through  the 
divine  promise,  we  would  have  made  a  proper  assertion.  The  Scrip-' 
tures,  however,  call  eternal  life  a  reward,  not,  that  God  is  under 
obligation  to  grant  it  on  account  of  our  works,  but,  after  eternal 
life  is  given  in  a  different  way  through  Other  means,  that  neverthe- 
less our  works  and  tribulations  are  recompensed  ;  although  the  trea- 
sure is  so  great  that  God  would  not  owe  it  to  us  for  our  works ;  even 
as  the  inheritance  of  all  the  goods  of  a  father  is  given  to  the  son,  and 
it  is  a  rich  equivalent  and  a  reward  of  his  obedience  ;  but  yet  he  re- 
ceives the  inheritance  not  on  account  of  his  merit,  but  because  the 
fether  granted  it  to  him,  as  a  father. 

It  suffices,  then,  that  for  this  reason  eternal  life  is  called  a  reward, 
so  that  by  it  the  afflictions  which  we  endure,  and  the  works  of  love 
which  we  do,  are  recompensed ;  although  it  is  not  merited  by  them. 
For  there  are  two  kinds  of  compensation,  one  which  a  man  is  under 
obligation  to  make,  another  which  he  is  not  under  obligation  to 
make  ;  as,  if  the  emperor  gives  to  his  servant  a  principality,  by  it 
the  servant's  labor  is  recompensed ;  and  yet  the  labor  is  not  deserv- 
ing the  principality^  but  the  servant  acknowledges  that  it  is  a  gratui* 
tous  reward  :  so  God  does  not  owe  to  us  eternal  life  for  Our  works  \ 
but,  however,  as  he  grants  it  for  Christ's  sake  to  believers,  their  af« 
fiictions  and  works,  by  it,  are  recompensed. 

We  say,  moreover,  that  good  works  are  truly  deserving  and  meri- 
torious, not  that  they  should  merit  for  us  the  remission  of  sins,  of 
justify  us  before  God ;  for  they  do  not  please  God,  unless  they  are 
performed  by  those  whose  sins  are  already  forgiven.  Thus  they  are 
also  not  worth  eternal  life.  But  they  are  meritorious  with  respect 
to  other  gifts,  which  are  given  in  this  life  and  the  life  to  come. 
For  God  withholds  Or  procrastinates  many  gifts  till  yonder  life, 
where,  after  this  life,  he  will  raise  the  saints  to  honor.  Because  here 
in  this  life  he  wishes  to  crucify  and  mortify  the  old  Adamic  nature 
wüth  various  temptations  and  afflictions. 

And  to  this  the  declaration  of  Paul  bears  a  relation,  1  Cor.  3,  8  : 
"  Every  man  shall  receive  his  own  reward,  according  to  his  own  la- 
bor." For  the  blessed  will  have  compensation,  one  higher  than  an- 
other. Their  merit  makes  such  difference,  according  as  it  pleases 
God ;  and  it  is  meritj  because  God  has  accepted  those  who  perform 
such  good  works  as  children  and  heirs ;  so  then,  they  have  a  peculiar 
and  an  especial  merit,  as  one  child  has  towards  another. 

Our  adversaries  quote  other  passages  also,  to  show  that  our  works 
earn  eff'rnal  life  j  as  these : — Paul  savs,  Rom.  2,  6 :  "  Who  will 


128  APOLOGY. 

render  to  every  man  according  to  his  deeds."  Again,  John  5,  28, 
29 :  "  All  that  are  in  the  graves  shall  hear  his  voice,  and  shall  come 
forth ;  they  that  have  done  good  unto  the  resurrection  of  life." 
Again,  Matt.  25,  35 :  "  For  I  was  an  hungered,  and  ye  gave  me 
meat."  Reply :— All  these  passages  which  commend  works,  we 
must  understand  according  to  the  principle  which  we  have  laid  down 
above,  viz.,  that  works  apart  from  Christ  do  not  please  God,  and 
that  we  must  in  no  way  exclude  Christ  the  Mediator.  Therefore, 
if  the  text  says  that  eternal  life  shall  be  given  to  those  who  have 
done  good,  it  shows  that  it  will  be  given  to  those  who  were  justified 
before  through  faith  in  Christ.  Because  no  good  works  are  pleasing 
to  God,  unless  faith  be  present,  through  which  the  persons  believe 
that  they  are  acceptable  with  God  for  Christ's  sake  ;  and  those, 
who  are  thus  justified  through  faith,  bring  forth  truly  good  works 
and  good  fruits  ;  as  the  text  says :  "  I  was  an  hungered,  and  ye  gave 
me  meat,"  &c.  Here  we  must  acknowledge  that  Christ  meant  not 
only  the  works,  but  he  desired  to  approve  the  heart  which  sincerely  held 
and  believed  concerning  God,  that  it  was  pleasing  to  him  through 
mercy.  Thus  Christ  teaches  that  eternal  life  will  be  given  to  the 
righteous ;  as  he  says :  "  The  righteous  shall  go  into  life  eternal." 
And  yet,  a  little  before,  he  mentions  the  fruits,  so  that  we  might 
learn  that  righteousness  and  faith  are  not  hypocrisy,  but  a  new  hfe, 
in  which  good  w^orks  must  follow. 

We  do  not  here  seek  an  unnecessary  subtility,  but  there  are  great 
reasons  for  which  it  is  necessary  to  have  proper  instructions  on  these 
inquiries.  For,  if  it  were  granted  to  our  adversaries,  that  works 
merit  eternal  life,  they  would  immediately  spin  out  of  it  this  injudi- 
cious doctrine  that  we  are  able  to  keep  the  law  of  God,  that  we  need 
no  mercy,  and  that  we  are  just  before  God  ;  that  is,  acceptable  with 
God  through  our  works,  not  for  the  sake  of  Christ, — also  that  we 
can  do  works  of  supererogation,  even  more  than  the  law  requires. 
In  this  manner,  then,  the  whole  doctrine  concerning  faith  would  be 
entirely  suppressed.  But  if  there  is  to  be  and  continue  a  Christian 
church,  the  pure  doctrine  concerning  Christ,  concerning  the  righteous- 
ness of  faith,  must  indeed  be  maintained.  It  is,  therefore,  necessary 
for  us  to  assail  these  great  Pharisaical  errors,  in  order  to  save  the 
name  of  Christ,  his  honor,  and  that  of  the  Gospel,  and  to  maintain 
for  the  hearts  of  Christians  a  right,  a  true,  and  constant  consolation. 
For  how  can  it  be  possible  for  the  heart  or  conscience  to  arrive  at 
peace  or  to  entertain  a  hope  for  salvation,  when  in  temptations  and 
the  pangs  of  death  our  Avorks  appear  wholly  as  dust  before  the  judg- 
ment-seat and  presence  of  God  ;  if  it  i^  not  assured  through  faitli, 


OP    LOVE    AND    THE    PULPlLMEM    OF    THE    LAW.  129 

that  it  is  saved  by  faith  for  Christ's  sake,  not  on  account  of  our 
works,  nor  on  account  of  our  fulfihnent  of  the  law. 

And  undoubtedly  St.  Lorentz,  when  he  lay  upon  the  flames,  suf- 
fering as  a  martyr  for  the  sake  of  Christ,  did  not  entertain  the  opin- 
ion that  these  of  his  works  fullilled  the  law  of  God  perfectly  and  pure- 
ly ;  that  he  was  without  sin,  and  had  no  need  of  grace  or  of  Christ 
the  Mediator.  It  is  evident  that  he  depended  upon  the  words  of  the 
prophet  David  :  "  Enter  not  into  judgment  with  thy  servant,"  &c., 
Psalm  143,  2. 

St.  Bernard  likewise  did  not  boast  that  his  works  were  worthy  of 
eternal  life,  where  he  says :  "  Perdide  vixi,  I  have  lived  sinfully,"  &c. 
Yet  he  consoles  himself  again,  relying  on  the  promises  of  grace ;  and 
believes  that  he  is  in  possession  of  the  forgiveness  of  sins  and  eternal 
life  on  account  of  Christ ;  as  the  32  Psalm  says :  ''  Blessed  is  the  man 
unto  whom  the  Lord  imputeth  not  iniquity,"  verse  2.  And  Paul 
says  to  the  Romans,  Rom.  4,  6 :  "  Even  as  David  describeth  the  bles- 
sedness of  the  man  unto  whom  God  imputeth  righteousness  without 
works."  Thus,  then,  Paul  says  the  one  is  blessed,  to  whom  ri<yhte- 
ousness  is  imputed  through  faith  in  Christ,  if  he  even  has  performed 
no  good  works.  This  is  the  right  and  the  sure  comfort,  which  will 
not  fail  in  temptations,  and  by  w^hich  the  heart  and  the  conscience 
can  be  strengthened  and  consoled ;  namely,  that  for  Christ's  sake 
through  faith,  remission  of  sins,  righteousness,  and  eternal  life,  are  giv- 
en to  us.  If,  then,  these  passages,  which  treat  concerning  Avorks,  are 
understood  in  this  manner, — that  they  include  faith  also ;  they  are  by 
no  means  in  opposition  to  this  doctrine.  And  faith  must  always  be 
comprehended  in  connection ;  by  which  we  do  not  exclude  Christ 
the  Mediator.  But  the  fulfilment  of  the  law  follows  faith,  because 
the  Holy  Spirit  being  present,  effects  a  new  life.  This  is  sufficient 
on  this  article. 

IV.    OF    THE    CHURCH. 

Our  adversaries  condemn  the  seventh  article  of  our  Confession, 
in  which  we  assert  that  the  Christian  church  is  the  congregation  of 
saints.  And  they  subjoin  long  declamations,  in  order  to  show- 
that  the  malicious  or  ungodly  ought  not  to  be  separated  from  the 
church,  because  John  the  baptist  compares  the  church  to  a  floor, 
upon  which  wheat  and  chaff  are  heaped  up  together.  Again,  Christ 
compares  it  to  a  net,  in  which  there  are  fishes  both  bad  and  good. 

Heri^  we  perceive  that  it  is  true,  as  it  is  said,  that  nothing  can  be 
ex'presNcd  so  clearly,  which  an  evil  tongiie  cannot  pervert.  We 
lüive,  even  for  this  reason,  added  the  eighth  article,  that  no  one  might 
i  17 


1^(J  AFOLÖGf. 

presume  that  we  wish  to  separate  from  the  external  society  of  Chris» 
tians  or  the  church  the  immoral  and  the  hypocritical,  or  that  it  is 
our  opinion  that  the  sacraments,  if  they  are  administered  by  the  un- 
godly, are  without  power  or  effects 

Wherefore  this  false  and  erroneous  construction  does  not  require  a 
long  reply.  The  eighth  article  clears  us  sufficiently.  We  confess 
and  asserty  that  hypocrites  and  wicked  persons  may  also  be  members 
of  the  church,  in  external  community  of  name  and  office,  and  that 
persons  may  receive  the  sacraments  with  due  effect  from  wicked  in- 
dividuals ;  especially  from  those  who  have  not  been  excommunicated. 
And  the  sacraments  are  not,  therefore^  without  power  or  effect,  be- 
cause they  are  administered  by  the  ungodly.  For  Paul  also  prophe- 
sied that  Antichrist  would  sit  in  the  temple  of  God,-  rule  and  reign 
in  the  churchy  and  have  authority  and  office  in  it. 

The  Christian  church  does  not,  however,  consist  only  in  a  systen» 
of  external  signs,  but  it  consists  chiefly  in  the  internal  communion  a-^ 
m.ong  the  heavenly  graces  of  the  heart ;  as  the  Holy  Spirit,  faith, 
the  fear  and  love  of  God,  And  this  church,  nevertheless,  hasexter-^ 
nal  signs  alsoy  by  which  it  is  known  ;  namely,  where  the  pure  word? 
of  God  is  advanced,  and  where  the  sacraments  are  administered  m 
conformity  with  it,  there  is  in  truth  the  church,  there  are  Christiansv 
And  this  church  alone  is  called  in  the  Scri})tures  the  body  of  Christ  5' 
because  Christ  is  its  head,  and  he  sanctifies  and  s^ti-engthens  it  through 
his  Spirit ;  as  Paul  says  to  the  Ephesians,  Eph.  1,-22,  23  :  "  And  gave 
him  to  be  the  head  o-ver  all  thmgs  to  the  church,  which  is  his  body, 
th€  fulness  of  him  that  fiUeth  all  in  all.''  Therefore,  they,  in  whom 
Christ  does  not  work  through  his  Spirit,  are  not  members  of  Christ/ 
Our  adversaries  likewise  acknowledge,  that  the  wicked  are  only  dead' 
members  of  the  church. 

Wherefore  I  cannot  sufficiently  express  my  astonishiii^nt,  why  they  m 
assail  our  definition  of  the  church ;  as  we  spoke  of  livinri;  members  of  the" 
church.-  And  we  lia've  asserted  nothing  new.  For  Paid  to  the  Ephe-^ 
sians,  also  defines  itinthesamie  manner,  Eph.-Sy  25-27  ;  and  designates 
also  the  external  signs,  vit.  the  Gospel  and  the  sacraments.-  For 
thus  he  says:  "Christ  alsoioved  the  church,  and  gave  himself  for 
It ;  that  he  might  sanctify  and  cleanse  it  with  th?*  washing  of  watör< 
by  the  word  ;  that  he  might  present  it  to  himself  a  glorious  churdi, 
not  having  spoty  ©r  wrinkle,  fu'  any  such  thing  }  but  that  it  s^ionld 
be  holy  and  without  blerfiish." "^  We  have  ins?rted  in  ciir  ^onfessiow 
this  passage  of  the  apc-stle;  nearly  word  for  word, 

And  in  hke  manner  we  also' confess  in  our  Failli  r>n(I  holy  Syinliol, 
'^  I  believe  in  one  ho1v   Christian   cluircJi ''     F-ff  11^  \vp  sav  ili^t  {he 


OF    THE    CHURCIL  ^  131 

church  is  holy.  But  the  ungodly  and  the  Impious  cannot  be  the  ho- 
ly church.  A  little  afterwards  it  follows  in  our  creed  :  "  The  com- 
munion of  saints."  Wliich  explains  still  more  clearly  and  explicitly, 
what  the  church  is ;  viz.,  that  body,  that  congregation,  which  con- 
fess one  Gospel,  which  have  similar  perceptions  of  Christ,  and  one 
Spirit,  who  renovates,  sanctifies,  and  rules  their  hearts. 

And  this  article,  concerning  the  universal  church,  which  is  adaptetl 
to  every  nation  under  the  sun,  is  very  consolatory  and  highly  neces- 
sary.    For  the  number  of  ungodly  persons  is  much  greater,  almost 
innumerable,  who  contemn  and  bitterly  hate  and  violently  persecute 
the   word   of    God ;    as,   the   Turks,   the   Mahometans,    tyrants, 
heretics,  &c.     The  true  doctrine  and  the  right  church  b^^,  moreover, 
frequently  so  entirely  suppressed  and  lost,  as  it  happened  under  po- 
pery, that  it  appears  as  if  there  were  no  church,  and  it  often  seems 
as  if  it  were  altogether  destroyed.     On  the  Jiher  hand,  this  consola- 
tory article  was  inserted  in  the  Symbol:--"  I  believe  in  one  univer- 
sal Christian  church,"— in  order  that  ^ve  might  be  assured  beyond  a 
doubt,  but  be  in  possession  of  full  confidence  that  there  properly  is  and 
will  continue  one  Christian  riurch  on  earth,  till  the  end  of  the 
world ;  that  we  may  also  not  doubt  that  upon  earth  there  exists 
one  Christian   church,  vhich  is   the  bride   of  Christ ;  although  the 
number  of  the  impious  is  greater;    and   that   Christ   the   Lord, 
here  on  earth,   in  tne  assembly  which  is  called  the  church,   oper- 
ates daily,  remits  sins,  hears  prayers  daily,  vivifies  daily  his  servants 
in  temptations,  with  rich  and  eflScacious  consolation,  and  ever  raises 
them  up  again.     This  article  was,  moreover,  designed  to  prevent 
any  one  from  thinking  that  the  church  is,  as  another  external  polity, 
confined  to  this  or  that  country,  kingdom  or  state,  as  the  pope  of 
Rome  ^vishes  to  say  ;  but  that  it   remains  certainly   true,   that  the 
rio-ht  church  consists  of  that  body  and  those  people  who  everywhere 
in  the  world,  from  the  rising  of  the  sun  to  his  setting,  believe  sincerely 
on  Christ,  and  who  have  one  Gospel,  one  Christ,  one  baptism  and  ho- 
ly Supper,  and  are  ruled  by  one  Holy  Spirit ;  even  if  they  have  dis- 
similar ceremonies. 

It  is  also  clearly  stated  hi  the  explanation  on  the  Decree  of  Grati- 
.an,  that  the  word  church  must  be  understood  in  an  extensive  appli- 
cation, comprehending  both  bad  and  good.  Again,  it  is  said  that 
the  bad  are  in  the  church  only  by  name,  not  by  practice-;  but  the 
good  are  in  it  both  by  name  and  practice.  And  there  are  many  pas- 
•sages  in  the  writings  of  the  Fathers  of  similar  import.  For  Jerome 
•says :  "  He  who  is  a  sinner,  and  still  remains  impure,  cannot  be  called 
a  member  of  the  church,  nor  ran  he  belong  to  the  church  of  Christ»" 


132 


APOLOGY. 


Although  wicked  and  impious  hypocrites  have  fellowship  with  the 
true  church  in  external  signs,  in  names  and  offices ;  yet,  if  we  wish 
to  define  strictly  what  the  church  is,  we  must  say  that  it  consists  of 
those  who  are  called  the  body  of  Christ,  and  who  have  communion 
not  only  in  external  signs,  but  have  faith  and  the  graces  of  the  Holy 
Spirit,  in  their  hearts. 

It  is  necessary  for  us  to  have  a  proper  knowledge  of  the  means  by 
which  we  become  members  of  Christ,  and  which  constitute  us  liv- 
ing members  of  the  church ;  for  if  we  would  say  that  the  church  is 
only  an  outward  polity,  as  other  establishments,  in  which  there  are 
both  wicked  and  pious  individuals  ;  no  one  would  learn  or  understand 
from  it,  ÜVcA  the  kingdom  of  Christ  is  spiritual,  as  it  really  is  ;  in 
•which  Christ  Uiwardly  rules,  strengthens,  and  consoles  the  hearts, 
and  imparts  to  them  the  Holy  Spirit  and  various  spiritual  gifts :  but 
men  would  think  that  it  is  an  external  observance  of  certain  rites, 
ceremonies,  and  divine  services. 

Again,  what  kind  of  difference  would  there  be  between  the  people 
of  the  law  and  those  of  the  church,  if  the  church  were  only  an  out- 
ward polity  ?  Thus  Paul  distinguislaes  the  church  from  the  Jews, 
saying,  the  church  is  a  spiritual  people  •,  that  is,  a  people  who  are 
distinguished  from  the  Gentiles  not  only  in  polity  and  civil  rites,  but 
a  right  people  of  God,  who  are  enlightened  in  their  hearts,  and  born 
anew  through  the  Holy  Spirit. 

Again,  among  the  Jewish  people,  all  those  who  were  native  Jews 
and  of  the  seed  of  Abraham,  had,  besides  the  promises  of  divine 
blessings  in  Christ,  many  promises  also  concerning  temporal  blessings ; 
as,  concerning  kingdoms,  &c.  And  on  account  of  the  divine  pro^ 
mises,  the  wicked  also  among  them  were  called  the  people  of  God. 
Because  God  had  separated  from  the  Gentiles,  by  these  temporal 
promises,  the  lineal  seed  of  Abraham  and  all  that  were  native  Jews ; 
and  yet  the  wicked  and  ungodly  were  not  the  true  people  of  God  ; 
nor  did  they  please  him.  But  the  Gospel  which  is  preached  in  the 
church,  brings  along  with  it  not  only  the  shadow  of  eternal  blessings ; 
but  each  true  Christian  here  on  earth,  participates  of  the  eternal 
blessings,  eternal  comfort,  eternal  life  and  the  Holy  Spirit,  and  of 
righteousness  w^hich  is  of  God,  until  he  shall  be  perfectly  blessed  in 
yonder  world. 

According  to  the  Gospel,  then,  those  alone  are  the  people  of  God, 
who  receive  the  spiritual  blessings  and  the  Holy  Spirit ;  and  this 
church  is  the  kingdom  of  Christ,  distinguished  from  the  kingdom  of 
Satan.  For  it  is  certain  that  all  the  ungodly  are  in  the  power  of 
the  devil,  and  members  of  his  kingdom ;  as  Paul  says  to  tlijp  Ephe- 


OF    THE    CHURCH.  133 

sians,  Eph.  2,  2  :  "  Ye  walked  according  to  the  course  of  this  world, 
according  to  the  prince  of  the  power  of  the  air,  the  spirit  that  now 
worketh  in  the  children  of  disobedience."  And  Christ  said  to  the 
Pharisees :  (who  were  the  holiest,  and  bore  the  name  of  being  the 
people  and  the  church  of  God,  and  even  made  their  offerings :)  "  Ye 
are  of  your  father  the  devil,"  John  8,  44. 

The  true  church  is,  therefore,  the  kingdom  of  Christ ;  that  is,  the 
congregation  of  all  saints ;  for  the  ungodly  are  not  ruled  by  the  Spi- 
rit of  Christ.  But  what  need  is  there  of  many  words  on  a  point  so 
clear  and  manifest  ?  Our  adversaries,  -however,  presume  to  contra- 
dict the  clear  truth.  If  the  church,  which  indeed  is  the  kingdom  of 
Christ  and  of  God,  is  distinguished  from  the  kingdom  of  the  devil, 
the  impious  who  are  in  the  kingdom  of  the  devil,  can  by  no  means 
be  the  church ;  although  in  this  life,  because  the  kingdom  of  Christ 
is  not  yet  manifest,  they  are  among  the  true  Christians  and  in  the 
congregation,  and  bear  the  office  of  teacher  and  other  sacred  offices. 
But  the  ungodly  are  not,  in  the  meantime  therefore,  a  part  of  the  kino-- 
dom  of  Christ,  since  it  is  not  yet  manifest.  Because  the  true  kingdom 
of  Christ,  the  true  members  of  Christ,  are  and  will  continue  to  be  those 
whom  the  Spirit  of  God  has  enlightened,  whom  he  strengthens  and 
rules,  although  this  kingdom  is  not  yet  manifest  to  the  world,  but  con- 
cealed under  difficulties.  Even  as  there  is  and  always  remains  one 
Christ,  who  was  once  crucified,  and  now  reigns  and  rules  in  everlasting 
glor}^  in  heaven. 

And  with  this  the  parable  of  Christ  accords ;  where  he  distinctly 
says.  Matt.  13,  38  :  "  The  good  seed  are  the  children  of  the  king- 
dom ;  but  the  tares  are  the  children  of  the  wicked  one  :  the  field  is 
the  world," — not  the  church. 

In  the  same  manner  may  also  the  declaration  of  John  be  under- 
stood, where  he  says.  Matt.  3,  12  :  "  He  will  thoroughly  purge  his 
floor,  and  gather  his  wheat  into  the  garner ;  but  he  will  burn  up  the 
chaff  with  unquenchable  fire."  Here  he  speaks  of  the  whole  Jewish 
people,  and  asserts  that  the  true  church  shall  be  separated  from  the 
people.  This  passage  is  more  against  our  adversaries  than  in  their 
favor ;  for  it  shows  clearly,  that  the  truly  believing,  spiritual  people 
shall  be  separated  from  carnal  Israel. 

And  where  Christ  says,  Matt.  13,  47 :  "  The  kingdom  of  heaven 
is  like  unto  a  net ;"  again,  it  is  "  likened  to  ten  virgins,"  Matt.  25, 
1-5 ;  he  does  not  mean  that  the  impious  are  the  church ;  but  he 
teaches  how  the  church  appears  in  this  world.  Wherefore  he  says 
the  church  is  like  these,  &c.  That  is,  as  there  are  among  a  quantity 
of  fish,  good  ones  and  bad  ones  promiscuously  ;  so  the  church  is  here 


134  APOLOGY, 

concealed  among  the  great  number  and  multitude  of  ungodly  per- 
sons ;  and  he  designed  to  prevent  the  pious  from  being  offended ; 
again,  that  we  might  know  that  the  word  and  the  sacraments  are 
not  without  effect,  if  even  the  ungodly  preach,  or  administer  the  sa- 
craments. And  Christ  also  teaches  us  by  it,  that  the  ungodly,  even 
if  they  are  in  the  church  according  to  external  fellowship,  are  not 
however,  members  of  Christ,  or  the  true  church ;  for  they  are  mem- 
bers of  the  devil. 

And  we  do  not  speak  of  an  imaginary  church  which  can  be  found 
nowheres,  but  we  affirm  and  know  to  a  certainty  that  this  church,  in 
which  saints  live,  truly  exists  on  earth  ;  namely,  that  there  are  some 
of  God's  children  in  different  places  throughout  the  world,  in  vari- 
ous kingdoms,  islands,  comitries,  and  cities,  from  the  rising  of  the 
sun  to  his  setting,  who  have  a  proper  perception  of  Christ  and  the 
Gospel ;  and  we  assert  that  this  church  has  the  external  signs,  the 
ministry  of  the  Gospel  and  the  sacraments. 

And  this  church  is  truly,  as  Paul  says,  (1  Tim.  3,  15,)  the  ■pillar 
of  truth  ;  because  it  retains  the  pure  Gospel,  the  true  foundation  ; 
and  as  he  says,  1  Cor.  3,  11 :  "  Other  foundation  can  no  man  lay 
than  that  is  laid,  which  is  Jesus  Christ."  Upon  this  foundation  the 
Christians  are  built. 

And  although  among  those  who  are  built  on  the  right  foundation, 
that  is,  Christ  and  faith,  there  are  many  weak  persons  who  build  on 
such  foundation  hay  and  stubble ;  that  is,  certain  human  conceits  and 
opinions,  by  which  they  do  not,  however,  overthrow  or  reject  the 
foundation,  Christ ;  yet  they  are,  nevertheless,  Christians ;  and  such 
fault  will  be  forgiven  them ;  and  they  will  also  be  enlightened  at 
some  time,  and  better  informed.  So  we  see  in  the  writings  of  the 
Fathers,  that  they  also  at  times  built  hay  and  stubble  on  that  foun- 
dation; yet  they  did  not  wish  by  that  to  overthrow  it. 

But  many  articles  which  our  adversaries  defend,  militate  against 
the  right  foundation,  the  knowledge  of  Christ,  and  faith;  for  they 
reject  and  condemn  the  highest  and  greatest  article,  in  which  we  af- 
firm that  we  obtain  remission  of  sins  through  faith  alone,  through 
Christ  without  all  works.  On  the  other  hand,  they  teach  us  to  rely 
on  our  works,  for  the  purpose  of  meriting  forgiveness  of  our  sins ; 
and  they  place  in  the  room  of  Christ  their  works,  orders,  and  mas- 
ses ;  as  the  Jews,  heathens,  and  the  Turks  expect  to  be  saved  by 
their  own  works.  Again,  they  teach  that  the  sacraments  make  pi" 
ous  ex  opere  operato,  without  faith.  IN^ow,  he  that  does  not  consid.* 
er  faith  necessary,  has  already  losi  Chilsl.  Again,  they  establish 
services  of  the  saints,  and  call  on  them,  instead  of  Christ,  as  Mediators, 


OV   TtiK   CHURCH.  135 

But  as  there  are  clear  promises  of  God  in  the  Scriptures,  that  the* 

church  shall  always  have  the  Holy  Spirit ;  so  there  are  also  menaces, 

that,  in  addition  to  the  true  preachers,  false  teachers  and  wolves  will 

insinuate  themselves  into  the  church .     But  that  is  properly  the  Christian 

church,  which  has  the  Holy  Spirit,     The  wolves  and  false  teachers^ 

although  they  rage  and  do  injury  in  the  church,  are  not,  however, 

the  church,  or  the  kingdom  of  Christ ;  as  Lyra  also  shows,  where  he 

says :  "  The  right  church  does  not  consist  in  human  purposes,  in  the 

power  or  dignity  of  prelates ;  because  many  of  high  rank,  princes 

and  bishopsj  as  well  as  many  of  low  order,  are  fallen  off  from  faith. 

Therefore  the  church  consists  of  those  in  whom  there  is  a  proper 

perception  of  Christ,  a  true  confession  and  acknowledgement  of  faith 

and  of  truth." 

In  our  Confession,  then,  we  have  asserted  nothing  in  reality  dif- 
ferent even  from  that  which  Lyra  has  stated  in  terms  as  clear  as  it 
was  possible  to  employ.     Our  adversaries  desire  a  new  definition  of 
the  church,  according  to  the  religion  of  Rome ;  they  wish  us  to  de- 
fine it  thus : — The  church  is  a  supreme  monarchy?  and  of  all  others 
m  the  world,  the  greatest  and  most  powerful  supremacy,  in  which 
the  pope  of  Rome,  as  the  head  of  the  church,  is  permitted  to  adjust 
all  controversies  and  business,  great  and  small,  spiritual  and  tempo- 
ral, according  to  his  own  will  and  deliberations,  being  in  possession 
of  all  power,  concerning  which  (whether  he  use  it  or  abuse  it  as  he 
may  think  fit)  no  one  is  allowed  to  dispute,  to  speak  or  hint  a  word. 
Again,  in  this  church  the  pope  has  authority  to  constitute  articles  of 
faith ;  to  establish  various  modes  of  worship ;  to  abolish  all  the  holy 
Scripture  according  to  his  pleasure ;  to  pervert  it,  and  to  explain  it 
at  his  own  discretion  in  terms  opposed  to  all  divine  law,  opposed  to 
his  own  Decretal,  and  to  all  imperial  rights.     Moreover,  he  has  au- 
thority to  sell  indulgences  and  dispensations  for  money ;  and  from 
hiw  the  Roman  emperor,  all  kings,  princes,  and  potentates,  are  un- 
(fer  obligation  to  receive  their  royal  crowns,  their  exaltation,  and 
their  titles,  as  from  the  vicar  of  Christ.     The  pope  is,  therefore,  a 
temporal  god,  a  majesty  supreme,  a  solitary  lord,  the  most  powerful 
in  all  the  world,  over  all  kingdoms,  over  all  countries  and  people^ 
mer  all  possessions,  spiritual  and  temporal,  and  thus  has  all  things 
m  his  hand,— both  the  temporal  and  the  spiritual  sword.     This  defi- 
njtion,  which  does  not  at  all  accord  with  the  genuine  church,  but 
tfifh  the  autocrasy  of  the  pope  of  Rome,  wc  find  not  only  in  the  Ca- 
nonical Letters,  but  Daniel  tbe  prophet  also  describes  Antichrist  imder 
file  same  character. 

I'i  wp  would- dpfinr  Mir  r]ni|fh  in  tjils  ninniipr.  and  asj;ert  that  i-tk 


136  APOLOGY. 

such  an  extravagance  as  the  jurisdiction  of  the  pope,  we  might  perhaps 
have  judges  not  quite  so  ungenerous.  For  the  books  of  our  adver- 
saries are  at  hand,  in  which  the  power  of  the  pope  is  represented  in 
terms  the  most  immoderate  and  impious ;  these  no  one  opposes. 
But  we  must  suffer  because  we  praise  and  applaud  the  merits  of 
Christ,  and  write  and  preach  the  plain  words  and  doctrines  of  the 
Apostles,  namely,  that  we  obtain  remission  of  our  sins  through  faith 
in  Jesus  Christ,  and  not  through  hypocrisy,  or  devised  services  of 
God,  which  the  pope  has  established  without  number.  But  Christ 
and  the  prophets  and  the  apostles  write  and  speak  concerning  what 
the  church  of  Christ  is,  in  a  manner  differing  very  much  from  that 
of  our  adversaries ;  and  the  supremacy  of  the  pope  does  by  no  means 
accord  with  that  church,  but  it  appears  entirely  dissimilar. 

We  must,  therefore,  not  explain  those  passages,  which  speak  of 
the  true  church,  as  alluding  to  the  pontiffs  or  bishops,  who  are  thus 
represented  as  souls  of  truth.  Again,  we  must  not  believe  these 
men  infallible.  For  how  many  do  we  find,  or  how  many  have  hith- 
erto been  found,  among  the  bishops  and  papists,  who  have  accepted 
the  Gospel  with  zeal  and  sincerity,  or  have  considered  it  essential  to 
study  a  page  or  syllable  of  it  correctly  ?  Many  examples  are  at 
hand  which  show  that  there  are  many  in  Wales  and  in  other  regions, 
who  deride  all  religion, — deride  Christ  and  the  Gospel,  and  make 
public  sport  of  them.  And  if  they  do  approve  any  thing,  they  ap- 
prove that  only  which  is  commensurate  with  human  reason,  all  else 
they  regard  as  fabulous. 

We,  therefore,  conclude,  according  to  the  holy  Scriptures,  that 
the  true  Christian  church  consists  of  those  persons  throughout  the 
world,  who  truly  believe  the  Gospel  of  Christ,  and  have  the  Holy 
Spirit.  And  yet  we  acknowledge  also,  that,  in  this  state  of  earthly 
existence  there  are  among  the  true  Christians  many  hypocrites  and 
wicked  persons  who  are  also  members  of  the  church,  in  so 
far  as  it  concerns  the  external  signs.  For  they  hold  offices  in 
the  church,  preach,  administer  the  sacraments,  and  bear  the  title  and 
name  of  Christian.  And  the  sacraments,  &c.,  are  not  without  pow- 
er and  effect,  even  when  administered  by  unworthy  and  impious  in- 
dividuals, who  nevertheless  represent  the  person  of  Christ,  on  account 
of  their  being  regularly  called  by  the  church  ;  as  Christ  testifies,  Luke 
10,16:  "He  that  heareth  you,  heareth  me."  So  Judas  also  was 
sent  to  preach.  If,  then,  even  ungodly  persons  administer  the  sa- 
craments and  preach,  they  officiate  in  the  stead  of  Christ.  And  this 
declaration  of  Christ  teaches  us  that  in  such  cases  the  unworthinessof 
the  servant  should  not  offend  us. 


OF    THE    CHÜKLH.  137 

But  on  this  subject  we  have  stated  in  terras  sufficiently  clear,  in 
our  Confession,  that  we  do  not  entertain  the  same  views  which  the  Do- 
natists  and  the  Wickhffites  do  ;  namely,  that  those  commit  sin  who 
receive  the  sacraments  in  the  church  from  ungodly  servants.  This, 
we  think,  ought  to  suffice  to  defend  and  sustain  the  definition  by 
which  we  have  declared  what  the  church  is.  And  since  the  riglit 
church  is  called  in  the  Scriptures  the  body  of  Christ,  it  is  by  no  means 
possible  to  treat  of  it  in  any  other  manner. 

For  it  is  evident  that  hypocrites  and  the  ungodly  cannot  be  the 
body  of  Christ,  but  belong  to  the  kingdom  of  the  devil,  who  has  ta- 
ken them  captive,  and  urges  them  whither  he  will.  All  this  is  very 
manifest,  and  so  clear  that  no  one  can  deny  it.  But  if  our  adversa- 
ries still  continue  their  calumniations,  they  shall  be  further  replied  to. 
Our  adversaries  also  condemn  that  part  of  the  seventh  article,  in 
which  we  have  stated  that  it  is  sufficient  for  the  unity  of  the  church, 
that  the  same  Gospel  is  preached  and  the  same  sacraments  are  ad- 
ministered, and  that  it  is  not  necessary  for  human  ordinances  to  be 
every  where  imiform.  This  part,  however,  they  grant,  that  it  is  not 
necessary  for  the  unity  of  the  church  that  particular  traditions  {tra- 
ditiones  particulares)  be  alike.  But  they  maintain  that  it  is  neces- 
saFy  for  the  true  unity  of  the  church,  that  universal  traditions  (^m- 
ditiones  universales)  be  alike. 

That  distinction  is  not  appropriate  and  satisfactory.  We  assert 
that  those  constitute  a  unanimous  church,  who  believe  in  one  Christ,  and 
have  one  Gospel,  one  Spirit,  one  faith,  and  the  same  sacraments  ;  and 
^  thus  we  speak  concerning  spiritual  union,  without  which,  faith  and  a 
'spiritual  community  cannot  exist.  As  to  this  harmony,  then,  we  say 
that  it  is  not  necessary  for  human  ordinances,  whether  they  be  univer- 
sal or  particular,  to  be  every  where  alike.  For  that  righteousness 
which  avails  in  the  sight  of  God, — that  which  comes  through  feith,— is 
not  confined  to  external  ceremonies,  or  human  ordinances.  Because 
faith  is  a  light  in  the  heart,  which  renovates  and  vivifies  it ;  when 
this  is  the  case,  external  ordinances  or  ceremonies,  whether  they  be 
universal  or  particular,  help  but  little. 

And  the  causes  which  induced  us  to  draw  up  this  article,  are  not 
trivial.  For  many  great  errors  and  ridiculous  opinions  concerning 
human  traditions  have  crept  into  the  church.  Some  imagined  that 
Christian  holiness  and  faith,  without  such  human  ordinances,  avail  no- 
thing in  the  sight  of  God  ;  and  that  no  one  can  be  a  Christian,  un- 
less he  hold  surli  Iradilions:  Miien  at  the  same  time  they  arenothino- 
'  but  external  ofduiances  which  arc  often  casually,  as  in  worldly  go- 
vernmenl,  dillcrcnt  in  one  place  to  those  in  another;  as,  in  temporal 

18 


'138  APOLOGY- 

government  one  town  has  different  customs  to  another.  We  also 
read  in  history  that  one  church  has  excommunicated  another,  on  ac- 
count of  such  ordinances  as  Easter  day,  images,  and  the  hke. 

Inexperienced  persons  have,  for  that  reason,  entertained  no  other 
views,  but  that  persons  become  pious  before  God  through  such  cere- 
monies, and  that  no  one  can  be  a  Christian  without  such  divine  ser- 
vices and  ceremonies ;  for  there  are  many  injurious  writings  of  the 
Summists  and  others  extant. 

But  as  the  harmony  of  the  church  is  not  broken  if  the  days  are  na- 
turally longer  or  shorter  in  one  place  than  in  another;  so  we 
also  maintain  that  the  harmony  of  the  church  is  not  broken  if 
such  human  ordinances  are  regvdated  in  one  place  in  this  manner,  and 
in  another  in  thai.  Although  it  is  well-pleasing  to  us,  that  univer- 
sal ceremonies  be  kept  uniform  on  account  of  harmony  and  order,  as  in 
our  churches  we  keep  the  mass,  Sabbath  days,  and  other  great  festi- 
vals. 

And  we  approve  all  human  ordinances  which  are  good  and  useful, 
especially  those  which  contribute  to  the  salutary  external  discipline  of 
youth  and  the  common  people.  But  the  inquiry  is  not  whether  human 
ordinances  ought  to  be  observed  on  account  of  external  discipline  and 
civil  tranquility.  It  is  quite  a  different  inquiry,  namely,  whether  | 
the  observance  of  such  human  ordinances  be  real  service  of  God,  by 
which  he  is  reconciled,  and  whether  no  one  can  be  justified  before 
God  without  such  traditions  ?  This  is  the  chief  inquiry,  and  when 
this  is  conclusively  and  satisfactorily  answered,  it  will  be  easy  to 
judge  whether  it  is  necessary  for  the  unity  of  the  church,  to  keep 
such  ordinances  every  "where  alike. 

For  if  such  human  ordinances  are  not  a  necessary  service  to  God, 
it  follows  that  some  people  can  be  pious,  holy,  just,  the  chikh-en  of  God 
and  Christians,  who  do  not  observe  the  same  ceremonies  that  are 
in  use  in  other  churches.  As  for  example,  if  it  is  said  that  the  wear- 
ins:  of  German  or  French  clothino;  is  not  a  necessarv  service  of  God, 
it  follows  that  some  can  be  just  and  holy,  and  in  the  church  of 
Christ,  who  do  not  wear  similar  German  or  French  gaiiBents.  Thus 
Paul  also  teaches  clearly  to  the  Colossians,  Col.  2,  16,  17  :  "  Let  no- 
man,  therefore,  judge  you  in  meat,  or  in  drink,  or  in  respect  of  a 
holy-day,  or  of  the  new-moon,  or  of  sabbalh-days ;  which  are  a 
shadow  of  things  to-  come ;  but  the  body  is  of  Christ.''  Agafn^ 
verses  20-23  :  "  Whereibre,  if  ye  be  dead  with  Christ,  from  the  ru- 
diments of  the  Avorld,  why,  as  though  living  in  the  wojid,  are  ye 
subject  to  ordinances,  (touch  not;  taste  not;  linndle  nol, ;  wliich  all 
are  to  perish  with  the  usinGf,)  after  the  coiumandmrnis  pw.]  doctrines 


OF   THE   CHURCH.  139 

of  men  ?  which  things  have  indeed  a  show  of  wisdom  in  will-worship 
and  humility,  and  neglecting  of  the  body  ;  not  in  any  honor  to  the 
satisfying  of  the  flesh." 

For  it  is  the  meaning  of  Paul  that  faith  in  the  heart,  through 
which  we  become  pious,  is  a  spiritual  thing  and  a  hght  in  the  heart, 
by  which  we  are  renewed  and  obtain  another  mind  and  disposition. 
But  human  traditions  are  not  such  a  living  light  and  power  of  the 
Holy  Spirit  in  the  heart, — they  are  not  eternal ;  therefore  they 
do  not  produce  eternal  life  ;  but  they  are  external  exercises  of  the 
body,  which  do  not  change  the  heart. 

Wherefore,  it  must  not  be  maintained  that  they  are  essential  to 
that  righteousness  w^hich  avails  in  the  sight  of  God.  And  in  this 
sense  Paul  also  speaks  to  the  Romans,  Rom.  14,  17 :  "  The  king- 
dom of  God  is  not  meat  and  drink :  but  righteousness  and  peace, 
and  joy  in  the  Holy  Ghost."  But  it  is  unnecessary  to  allege  many 
passaged  of  Scripture  here,  as  the  whole  Bible  is  full  of  passages  to 
this  effect ;  and  inasmuch  as  we  have  brought  forth  many  in  our 
Confession  in  the  last  article,  we  shall  hereafter  speak  particularly 
concerning  the  chief  inquiry  of  this  matter,  whether  such  hu- 
man ordinances  are  a  divine  service  which  is  necessary  to  salva- 
tion, where  we  shall  express  ourselves  more  fully  on  this  subject- 

Our  adversaries  say  that  we  must  observe  such  ordinances,  espe- 
cially the  universal  ceremonies,  because  it  is  probable  that  they  were 
handed  down  to  us  from  the  Apostles.  O,  what  great,  what  holy, 
eminent  apostolic  people !  how  pious  and  spiritual  they  have  now  be- 
come !  The  ordinances  and  ceremonies  established  by  the  Apostles, 
as  they  say,  they  wish  to  observe ;  but  the  doctrines  and  the  clear 
words  of  the  Apostles  they  do  not  wish  to  observe.  And  yet  we  say 
and  know,  that  it  is  right. 

We  must  teach,  judge,  and  treat  concerning  all  ordinances  in  this 
manner,  and  in  no  other  than  that  in  which  the  Apostles  themselves 
have  taught  concerning  them  in  their  writings.  But  the  Apostles 
every  where,  labor  in  a  manner  the  most  serious  and  forcible  not  only 
against  those  who  would  applaud  human  ordinances  so  highly,  but 
also  against  those  who  wish  to  regard  the  divine  law,  the  ceremonies 
of  circumcision,  &c.  as  necessary  to  salvation. 

The  Apostles  did  not  desire  in  any  way  to  burden  the  conscience 
with  impressions,  that  it  would  be  sinful  not  to  observe  such  ordi- 
nances concerning  certain  days,  concerning  festivals,  concerning 
meats,  and  the  like.  And  besides  this,  Paul  (1  Tim.  4,  1)  clearly 
terms  such  doctrine  doctrines  of  devils.  Wherefore,  that  which  the 
Apostles  regarded  as  good  and  useful  we  must  seek  from  their  connected 


140 


APOLOGY, 


writings,  and  not  allege  examples  only.  It  is  true,  they  observed 
some  particular  days ;  not  because  such  were  necessary  in  order  to 
become  pious  and  just  before  God,  but  in  order  that  the  people  might 
know  when  to  assemble  themselves  together.  They  also  observed 
several  customs  and  ceremonies  ;  as  reading  certain  lessons  in  the  Bible, 
convening  at  stated  periods,  &c.  Likewise  in  the  beginning  of  the 
church,  the  Jews  who  became  Christians,  observed  many  of  their 
Jewish  festivals  and  ceremonies  which  the  Apostles  accommodated 
to  the  Gospel  narrative.  So  our  Easter  and  our  Whitsuntide  ori- 
ginated from  the  Jewish  Passover  and  from  the  Jewish  Pentecost. 
And  the  Apostles  wished  not  only  by  teaching,  but  also  by  such  fes- 
tivals as  have  a  reference  to  history,  to  transmit  to  posterity  a 
knowledge  of  Christ  and  of  the  great  treasure  in  him. 

If  such  ceremonies  are  necessary  to  salvation,  why  then  did  the 
bishops  afterwards  effect  many  changes  in  them  ?  For  if  they  were 
instituted  by  the  command  of  God,  no  man  had  power  to  alter  them. 

Before  the  council  of  Nice,  Easter  was  observed  in  one  place  at  a 
different  time  to  that  in  which  it  was  observed  at  another  place  ;  and 
this  discrepancy  did  not  in  the  least  injure  the  faith  or  the  harmony  of 
Christians.  Afterwards  men  changed  the  Easter  day  intentionally,  in 
order  that  our  Easter  might  not  occur  on  the  same  day  with  the  Jew- 
ish Passover,  But  the  Apostles  commanded  the  festival  of  Eas- 
ter to  be  observed  in  the  churches  at  the  time  in  which  those  brethren 
■who  were  converted  from  Judaism,  observed  it.  Some  bishoprics  and 
people,  therefore,  even  after  the  council  of  Nice,  maintained  forcibly 
that  Easter  ought  to  be  observed  at  the  same  time  with  the  Jewish 
Passover.  But  the  Apostles  did  not  wish  by  their  decree  to  bur- 
den the  churches  with  the  impression  that  such  is  necessary  to  salva- 
tion ;  as  the  clear  words  of  this  decree  of  theirs  shows ;  for  they  express 
in  dear  terms,  that  no  one  should  vex  himself,  even  if  the  bre- 
thren, who  observe  the  festival,  do  not  precisely  estimate  the  time 
alike.  For  Epiphanius  refers  to  the  words  of  the  Apistles,  from 
which  every  intelligent  person  may  clearly  perceive  that  the  Apos^ 
ties  wished  to  remove  this  erroneous  impression  from  the  people,  in 
order  that  no  one  might  make  a  matter  of  conscience  about  festival 
days,  certain  times,  &c.  For  they  expressly  add  that  no  one  should 
vex  himself  much,  even  if  there  be  an  error  in  llie  computation  of 
the  day.  Similar  views  witliout  number  I  coutd  produce  from 
history,  and  show  still  more  clearly  that  such  dissimilarity  in  exter- 
nal ordinances  does  not  separate  any  one  from  the  universal  Chris- 
tian church. 

Our  adversaries,  who  teach  1lin1  vhe  vinilv  of  the  Clirlstiau  rhurchl 


OF    THE    CHURCH.  141 

consists  in  ordinances  which  relate  to  meats,  to  days,  to  vestments, 
and  the  Uke  things  which  God  has  not  commanded,  do  by  no  means 
understand  what  faith  is,  or  what  the  kingdom  of  Christ  is.  But 
here  every  individual  may  perceive  and  observe  what  pious  and  ex- 
ceedingly holy  people  our  adversaries  are.  For,  if  universal  regu- 
lations are  necessary,  and  never  ought  to  be  altered,  who  comman- 
ded them  to  alter  the  sacrament  of  the  Lord's  Supper  ?  which  is  not  a 
hiunan  ordinance,  but  a  divine  injunction.  We  shall  however,  treat 
on  this  subject  particularly  hereafter. 

The  eighth  article  meets  the  entire  approbation  of  our  adversaries, 
in  which  we  say  that  hypocrites  and  ungodly  persons  are  found  in 
the  church,  and  that  the  sacraments  are  not  without  power,  if  they 
are  administered  by  hypocrites ;  because  they  are  administered  by 
these  men  instead  of  Christ,  who  do  not  represent  their  o%vn  persons ; 
as  the  passage,  Luke  10, 16,  says:  "He  that  heareth  you,  heareth  me." 
Yet  we  ought  not  to  receive  or  hear  false,  teachers,  because  these 
are  no  more  in  Christ's  stead,  but  they  are  antichrists.  And  Christ 
has  clearly  commanded  concerning  these,  Matt.  7,  15 :  "  Beware  of 
false  prophets."  And  Paul  to  the  Galatians,  Gal.  1,  8  :  "  Though 
we  or  an  angel  from  heaven,  preach  any  other  Gospel  unto  you  than 
that  which  we  have  preached  unto  you,  let  him  be  accursed." 

With  respect  to  whatever  else  belongs  to  the  lives  of  the  priests, 
Christ  admonishes  us  in  the  parable  concerning  the  church,  that  we 
should  not  excite  schisms,  as  the  Donatists  have  done,  if  the  priests 
or  the  people  do  not  every  where  live  pure  and  Christian.  But 
those  who  have  excited  schisms  in  some  places,  because  they  inti- 
mated that  it  is  not  lawful  for  priests  to  have  possessions  or  proper- 
ty, we  regard  as  seditious.  For  the  possession  of  property  or  of 
goods,  is  a  temporal  regulation.  But  Christians  may  use  all  kinds  of 
temporal  regulations  as  freely  as  they  use  air,  meats,  drinks,  common 
light.  For  even  as  heaven,  earth,  the  sun,  moon,  and  stars,  are  the 
works  of  God,  and  are  preserved  by  him ;  so  are  polities  and  all  that 
belongs  to  polities  the  regulations  of  God,  and  they  are  preserved  and 
protected  by  him  against  the  devil. 

Of  Baptism. 

Our  adversaries  approve  the  ninth  article,  in  which  we  confess 
that  baptism  is  necessary  to  salvation,  and  that  the  baptism  of  young 
children  is  not  fruitless,  but  essential  and  salutary.  And  because 
the  Gospel  is  preached  purely  and  v/ith  all  diligence  among  us,  we 
also  have  (God  be  praised)  this  great  use  and  saving  fruit  of  it,  that 
Anabaptists  have  not  insinuated  themselves  into  our  churches.     For 


142  APOLOGY. 

our  people  are  instructed  through  God's  word  against  these  ungodly 
rioters,  these  murderous  miscreants ;  and  as  we  have  suppressed  and 
condemned  many  other  errors  of  the  Anabaptists,  so  we  have  especi- 
ally contended  against  them,  and  maintained  that  the  baptism  of 
children  is  not  useless. 

For  it  is  altogether  certain,  that  the  divine  promises  of  the  graces 
of  the  Holy  Spirit,  belong  not  only  to  adults,  but  also  to  children. 
Now,  the  promises  do  not  apply  to  these,  if  they  be  out  of  the  church 
of  Christ,  where  there  is  no  Gospel  nor  sacrament.  For  the 
kingdom  of  Christ  is  only  where  the  word  of  God  and  the  sacra- 
ments exist. 

Wherefore  it  is  altogether  a  Christian  and  necessary  duty,  to  bap- 
tize children,  in  order  that  they  may  become  participants  of  the  Gos- 
pel, of  the  promise  of  salvation,  and  of  grace  ;  as  Christ  commands, 
Matt.  28,  19 :  "  Go  ye,  therefore,  and  teach  all  nations,  baptizing 
them,"  &c.  Now,  as  grace  and  salvation  in  Christ  are  offered  to 
them ;  so  baptism  is  offered,  both  to  men  and  women,  to  youths  and 
infants.  Hence  it  certainly  follows  that  we  may  and  ought  to  bap- 
tize infants ;  for  in  and  with  baptism,  free  grace  and  the  treasure  of 
the  Gospel,  are  offered  to  them. 

In  the  second  place,  it  is  clear  that  the  Lord  God  approves  the 
baptism  of  young  children.  But  that  God  approves  the  baptism 
of  young  children,  is  manifest  from  this,  that  he  has  given  the  Holy 
Spirit  to  many  who  were  baptized  in  their  infancy  ;  for  there  have 
been  many  holy  people  in  the  church,  who  were  not  baptized  other- 
wise. The  Anabaptists,  who  condemn  this  baptism,  therefore  teach 
erroneously. 

Our  adversaries  do  not  assail  the  tenth  article,  in  which  we  con- 
fess that  the  body  and  blood  of  Christ  our  Lord,  are  truly  present  in 
the  supper  of  Christ,  and  there  administered  and  received  w^ith  the 
visible  bread  and  wine ;  as  it  was  hitherto  maintained  in  the  church  ; 
and  as  the  canon  of  Gregory  shows.  And  Cyril  says,  "  That  Christ 
is  corporeally  administered  and  given  to  us  in  the  sacrament  of  the 
Lord's  Supper."  For  thus  he  says :  "  We  do  not  deny,  that  by 
right  faith  and  pure  love,  we  are  spiritually  united  with  Christ. 
But  that  we  should  have  no  union  at  all  with  him  according  to  the 
flesh,  we  deny  ;  and  it  is  also  repugnant  to  the  Scripture.  For  who 
will  doubt  that  Christ  is  even  the  vine,  we  the  branches ;  that  we 
receive  nourishment  {Saft,  sap)  and  life  from  him  ?  Hear,  how  Paul 
says,  1  Cor.  10,  IG,  17  :  '  For  we  being  many  are  one  bread,  and 
one  body:  for  we  are  all  partakers  of  that  one  bread.'  Do  you 
think,  that  we  do  not  know  the  poM-er  of  the  divine  blessings  of  the 


OF    THE    CHURCH.  143 

sacrament  of  the  Lord's  Supper  ?  For  when  it  takes  place,  through 
a  participation  of  the  flesh  and  body  of  Christ,  Christ  even  begins  to 
dwell  in  us  bodily.  Again,  it  is,  for  that  reason,  to  be  observed 
that  Christ  is  in  us,  not  only  by  spiritual  union,  through  love,  but 
also  by  natural  communion."  And  we  speak  of  the  presence  of  the 
living  body  ;  for  we  know,  as  Paul  says,  Rom.  6,  9  :  that  "  Death 
hath  no  more  dominion  over  him." 

Our  adversaries  approve  the  eleventh  article,  in  which  we  speak 
concerning  absolution.  But  in  that  portion  relating  to  confession, 
they  would  subjoin  that  every  Christian  confess  once  every  year, 
according  to  the  chapter  : — Omnis  utriusque  sexus,  and  if  he  cannot 
enumerate  all  his  sins  so  correctly,  that  he  still  should  make  effort 
to  recollect  all  of  them,  and  mention  in  confession  as  many  as  he  is 
able  to  recollect. 

We  shall  hereafter  treat  still  farther  of  this  whole  article,  when 
■we  speak  of  Christian  repentance.  It  is  evident,  and  our  adversaries 
cannot  deny,  that  our  divines  have  preached,  written,  and  taught, 
concerning  absolution,  concerning  the  power  of  the  keys,  in  a  man- 
ner so  Christian,  so  judicious,  and  pure,  that  many  beclouded  and 
afflicted  consciences  receive  great  consolation  from  our  doctrine,  af- 
ter they  have  received  proper  instructions  on  this  vital  subject ; 
namely,  that  it  is  the  command  of  God  and  the  proper  application  of 
the  Gospel,  to  believe  flie  absolution  of  our  sins,  and  to  feel  a  firm 
assurance  within  us,  that  without  our  merit  they  are  forgiven  us  through 
Christ,  and  that  we  are  as  certain,  when  we  believe  the  words  of 
absolution,  that  God  is  reconciled,  as  if  we  had  heard  a  voice  from 
heaven. 

And  this  doctrine,  which  is  so  necessary,  has  afforded  great  con- 
solation to  the  conscience  of  afflicted  individuals.  And  many  upright 
and  intelligent  persons,  with  cordial  piety,  from  the  beginning, 
commended  Dr.  Luther  highly  on  account  of  our  doctrine ;  and  they 
were  especially  gratified,  because  sure  consolation  which  was  so  ne- 
cessary, was  now  again  revealed.  For  before  this,  the  whole 
useful  doctrine  of  repentance  and  absolution  had  been  suppressed,  when 
the  sophists  taught  no  true  and  constant  consolation  for  the  consci- 
ence of  men,  but  directed  them  to  their  works  for  comfort,  from 
which  nothing  can  originate  but  desperation  in  alarmed  consciences. 

But  with  respect  to  whatever  relates  to  the  proper  time  of  con- 
fession,  it  is  true,  and  not  concealed  from  our  adversaries,  that  many 
persons  in  our  churches  make  confession  not  only  once  a  year,  but 
often,  and  enjoy  absolution  and  the  holy  Supper.  And  our  preach- 
ers, when  th^^y  irea»  upon  the  uf^e  and  necessity  of  the  holy  sacra- 


144  AfOLOGY. 

ment,  carefully  teach  and  admonish  the  people  to  use  it  frequently. 
And  there  are  also  books  and  writings  of  our  divines  at  hand, 
which  are  written  in  such  a  manner,  that  they  are  never  assailed, 
but  necessarily  commended  by  some  of  our  adversaries,  who  are 
people  of  honor  and  piety. 

So  it  is  likewise  always  announced  by  our  preachers,  that  all  those 
shall  be  excommunicated  and  excluded  (from  the  church)  who  live 
in  open  vices,  fornication,  adultery,  &c. ;  again,  all  those  who  scorn 
the  holy  sacrament.  Thus  we  maintain  this  according  to  the  Gospel 
and  the  ancient  canons. 

No  one,  however,  is  compelled  to  receive  the  sacrament  on  a  par- 
ticular day  or  a  fixed  time  ;  for  it  is  impossible  for  all  people  to  be 
equally  worthy  at  a  fixed  time ;  and  if  all  the  people  in  one  whole 
parish  were  to  approach  the  altar  at  one  time,  they  could  not  be  exam- 
ined and  instructed  vnih  the  same  diligence  that  is  employed  among 
us  in  our  instructions.  And  the  ancient  canons  and  the  Fathers 
have  prescribed  no  particular  time.  Only  thus  says  the  canon :  "  If 
some  resort  to  the  church,  and  it  is  discovei'ed  that  they  do  not  com- 
mune, they  should  be  admonished  ;  where  others  do  not  commune, 
they  should  be  admonished  to  repentance ;  but  if  they  desire  to  be 
regarded  as  Christians,  they  must  not  always  abstain  from  it." 

Paul,  1  Cor.  11,  29,  says :  "  He  that  eateth  and  drinketh  un- 
worthily, eateth  and  drinketh  damnation  to  ffimself."  For  this  rea- 
son our  preachers  do  not  urge  those  to  receive  the  sacrament,  who 
are  unprepared. 

With  respect,  however,  to  the  enumeration  and  recollection  of 
sins  in  confession,  our  ministers  do  not  betray  the  people  into  the 
impression  that  itis  necessary  to  enumerate  all  sins  by  name.  Although 
it  may  have  good  effects  to  accustom  rude  and  inexperienced  persons, 
to  mention  by  name  in  confession  several  of  their  sins  which  are 
pressing  upon  them,  in  order  that  we  may  with  greater  facility  give 

them  proper  instruction ;  but  we  do  not,  however,  here  dispute  about 
this,  but  whether  God  has  commanded  that  'men  must  thus  enume- 
rate all  sins,  and  whether  sins,  which  are  not  enumerated,  cannot  be 
forgiven  ? 

Our  adversaries,  therefore,  should  not  have  alleged  against  us  this 
chapter  :  Omnis  utriusque  sexus,  which  is  not  unknown  to  u-s  ;  but 
they  should  have  shown  us  from  the  holy  Scripture,  from  the  word 
of  God,  that  God  has  commanded  such  enumeration  of  sinj--. 

Itis,  alas!  too  clear  and  notoriousiua.il  <he  churi-h  thioughout 
Europe,  how  this  particular  chapter:  Omnis  utriusque  sex  us,  has; 
cast  the  conscience  into  distress,  misery,  and  difficulties,  where  it, 


OF    THE    CHURCH.  145 

commands  that  every  person  is  under  obligation  to  confess  all  liis 
sins ;  and  the  text  itself  has  not  done  so  much  injury,  as  the  books 
of  the  Summists,  in  which  the  particulars  and  circumstances  of  those 
sins  are  collected,  have  done  since.  For  by  that  means,  they  first  caus- 
ed the  conscience  to  err  and  to  be  tormented  without  limit ;  and  this, 
moreover,  seems  to  have  effected  none  but  good-hearted  people ;  for 
the  impudent  and  the  wild  made  but  little  inquiry  about  it. 

Besides,  the  text  declares  that  each  one  must  confess  to  his  own 
priest ;  as  a  natural  consequence,  what  great  contentions,  murderous 
envy,  and  hatred,  w^ere  excited  between  the  clergymen  and  the  monks 
of  various  orders,  in  determining  which  was  the  proper  priest? 
For  all  brotherly  love  and  friendship  ceased,  when  the  confession 
was  to  be  held  for  the  sake  of  dominion,  or  for  the  confessor's  fees. 

We,  therefore,  maintain  that  God  did  not  command  that  sins  should 
be  mentioned  and  enumerated  by  name ;  and  this  Panormitan  also 
maintained,  and  many  other  learned  men.  Wherefore,  we  shall  im- 
pose no  burden  on  the  conscience  of  men,  by  this  chapter, — Omnis 
utriusque  sexus  ;  but  we  say  with  regard  to  it,  as  we  do  about  other 
human  ordinances,  that  it  is  not  a  divine  service  which  is 
necessary  to  salvation.  And  there  is  also  something  conimanded  in 
this  chapter,  which  is  impossible ;  viz.,  that  we  must  confess  all  our 
sins.  Now,  it  is  certain,  that  there  are  many  sins,  of  which  we  can- 
not think,  and  even  some  of  the  greatest  ones  we  do  not  see ;  as  the 
Psalmist,  Psalm  19,  12,  says  :  "  Who  can  understand  his  errors." 

Wherever  there  are  intelligent  and  pious  clergymen  and  preachers, 
they  will  readily  understand  how  far  it  may  be  useful  and  necessary 
in  confession,  to  question  young  persons  and  others  who  are  inexpe- 
rienced. But  that  tyranny,  which  the  Summists  as  incarcerators, 
exercise  over  the  people,  and  by  w^hich  their  consciences  were  tor- 
mented continually,  we  are  unable  and  unwilling  to  praise  ;  and 
which  would,  however,  not  have  been  so  severe,  if  they  had,  in  con- 
nection,  employed  a  single  word  concerning  faith  in  Christ    by 

;  which  the  conscience  is   truly  consoled. 

But  in  so  great  a  number  of  large  books,   their  Decretals,   their 

I  Commentaries,  their  Summaries,  and  their  Confessions,  there  is  not 
a  single  word  or  tittle  concerning  Christ,  concerning  faith,  and  the 
remission  of  sins.  In  these  works  there  is  not  a  single  word  to  be 
read,  that  will  enable  any  c^  to  form  a  knowledge  of  Christ,  or  of 
what  he  is ;  but  our  adversaries  only  consult  these  registers  in  order 
to  enumerate  and  to  magnify  offences ;  and  this  might  do  well  enough, 
if  they  would  only  have  a  proper  conception  of  those  sins  which 
God  roiards  as  sins.     The  o^reater  portion  of  their  summaries,  how- 

"  19 


146  APOLOGY. 

ever,  is  directed  to  nothing  but  foolish  works  and  human  ordinances, 
O !  how  this  impious  and  ungodly  doctrine  had  brought  into  despe- 
ration the  hearts  and  consciences  of  many  pious  individuals,  who  felt 
a  willing  disposition  to  do  right,  but  could  not  rest,  for  they  knew  no 
better ;  they  were  compelled  to  perplex  and  exhaust  themselves  with 
enumerating  sins,  with  collating  and  bringing  them  together;  and  still 
they  found  that  this  was  impossible  and  only  brought  perpetual  disquie- 
tude. But  things  no  less  pernicious  have  our  adversaries  taught  concer- 
ning the  whole  of  repentance, — things  which  we  shall  hereafter  relate. 

V.    OF    REPENTANCE. 

The  first  part  of  the  twelfth  article  our  adversaries  approve,  in 
which  we  assert,  that  all  those  who  fall  into  sin  after  baptism,  ob- 
tain the  remission  of  sins,  whenever,  and  as  often  as  they  repent. 
The  other  portion  they  condemn  and  reject,  in  which  we  declare 
that  repentance  consists  of  two  parts, — contrition  and  faith ;  that  is, 
to  repentance  pertain  these  two  things,  a  repentant  contrite  heart, 
and  faith,  in  which  we  believe  that  we  obtain  the  remission  of  sins 
through  Christ. 

Observie  here  then,  what  our  adversaries  deny.  Here  they  dare 
without  shame,  deny  that  faith  is  a  part  of  repentance.  What  then 
shall  we  do  here,  most  gracious  Emperor,  in  opposition  to  these  peo- 
ple ?  Certain  it  is,  that  through  faith  we  obtain  the  remission  of 
our  sins.  This  declaration  is  not  ours,  but  it  is  the  voice  and  word 
of  Jesus  Christ  our  Savior» 

The  writers  of  the  Confutation  condemn  this  clear  declaration  of 
Christ ;  therefore  we  can  in  no  way  assent  to  the  Confutation. 
Through  the  grace  of  God,  we  shall  not  deny  the  clear  words  of  the 
Gospel,  the  holy  divine  truth,  and  the  salutary  w^ord,  in  which  all 
consolation  and  salvation  are  embraced.  For  what  else  would  this 
be,  but  calumniating  and  blaspheming  the  blood  and  death  of  Christ, 
thus  to  deny  that  w^e  through  faith  obtain  the  remission  of  sins  ? 

We  therefore  entreat  you,  most  gracious  Emperor,  that  your  im- 
perial Majesty  may  graciously  and  diligently  hear  and  recognize 
us,  on  this  great,  this  important,  and  most  weighty  subject,  which 
concerns  our  own  souls  and  consciences,  and  the  whole  Christian 
faith,  the  whole  Gospel,  the  knowledge  of  Christ,  and  our  highest 
and  greatest  interest,  not  only  in  this  tmnsitory  life,  but  also  in  that 
which  is  to  come ;  yea,  it  concerns  our  depravity,  anil  our  eternal 
restoration  before  God.  All  pious  and  upright  individuals  shall  dis- 
cover that  we  have  taught  and  permitted  to  be  taught  on  this  subject 
nothing  but  the  divine  truth,  and  have  given  the   conscience  pure,- 


OF    REPENTANCE.  147 

wholesome,  necessary,  and  consolatory  instructions.  This  subject  is 
most  essentially  important  to  all  pious  hearts,  in  the  whole  Christian 
church,  yea,  to  their  salvation  and  happiness ;  and  without  these  in- 
structions, it  is  impossible  for  a  ministry,  for  a  Christian  church  to 
exist  or  to  prosper. 

All  who  have  the  fear  of  God  before  their  eyes,  shall  find  that 
this  doctrine  of  ours,  concerning  repentance,  has  again  brought  to 
light  the  Gospel  and  its  true  meaning,  and  that  by  this  means  many 
infamous  and  pernicious  errors  have  been  removed,  such  as  by  means  of 
the  writings  of  the  Scholastics  and  of  the  Canonists,  had  entirely  sup- 
pressed this  doctrine  which  defines  true  repentance,  and  we  must 
show  this  before  we  enter  upon  our  subject.  All  honest,  intelligent, 
and  learned  persons  of  every  order,  even  theologians,  must  confess, 
and  no  doubt  our  enemies  themselves  will  feel  convinced  in  their  own 
minds,  that  before  Dr.  Luther  wrote,  there  were  no  other  but  ob- 
scure and  complicated  disquisitions  extant  on  the  subject  of  repen- 
tance ;  as  may  be  seen  from  the  writings  of  the  Sententi|ries,  in 
which  there  is  an  infinite  number  of  useless  questions  which  no 
theologian  has  ever  been  able  to  explain  satisfactorily ;  much  less 
could  the  people  comprehend,  from  these  sermons  and  complicated 
writings,  a  single  idea  concerning  repentance,  or  perceive  what 
really  belongs  to  true  repentance,  or  the  manner  or  means  by 
which  a  heart  or  conscience  should  seek  peace  and  tranquillity ;  and 
I  defy  any  one  to  teach  any  person  out  of  their  books  how  to  know 
when  his  sins  are  forgiven. 

Merciful  God  I  what  blindness  !  How  utterly  ignorant  do  they 
appear  on  this  subject  I  How  dark  and  impenetrable  are  their  wri- 
tings !  Doubtful  whether  forgiveness  of  sins  takes  place  in  attrition 
or  contrition  {attritione  vel  contritione)  they  fearfully  inquire, — "  If 
sins  were  forgiven  on  account  of  attrition  or  contrition,  what  would 
be  the  use  of  absolution  ?  If  sins  be  already  forgiven,  what  need  of 
the  power  of  the  keys?"  And  amidst  their  perplexity  and  anguish, 
they  entirely  abolish  the  power  of  the  keys.  Some  of  them,  howev- 
er, still  presume,  that,  although  the  crime  is  not  forgiven  before 
God,  by  the  power  of  the  keys,  yet  by  this  means,  eternal,  is  con- 
verted into  temporal  punishment ',  and  thus  they  constitute  out  of 
absolution,  out  of  the  power  of  the  keys,  through  which  we  should 
expect  consolation  and  life,  a  power  by  which  nothing  but  punish- 
ment is  imposed  on  us.  Others  wish  to  be  more  skilful ;  they  say 
that  through  the  power  of  the  keys  sins  are  forgiven  before  the  peo- 
ple, or  the  Christian  community,  but  not  before  God. 

These  are  likewise  pernicious  errors ;  for  if  the  power  of  the  keys, 


Jli48  '  APOLOGY. 

Ayhich  God  has  given,  does  not  console  us  before  him,  by  what  means, 
then,  shall  our  conscience  be  restored  to  peace  ?  They,  moreover, 
teach  things  still  more  complicated  and  perplexing  :  they  teach  that 
men  can  earn  grace  by  contrition ;  and  if  they  are  here  asked,  why  Saul 
and  Judas,  and  like  individuals,  did  not  merit  grace,  who  were  very 
contrite,  they  should  reply  upon  this  question,  that  in  Judas  and 
Saul  there  was  a  want  of  the  Gospel  and  of  faith,  that  Judas 
did  not  console  himself  through  the  Gospel,  and  that  he  did  not  be- 
lieve ;  for  faith  makes  the  distinction  between  the  contrition  of  Peter 
and  that  of  Judas. 

Our  adversaries,  however,  do  not  at  all  take  into  consideration 
faith  and  the  Gospel,  but  the  law,  saying  :  Judas  did  not  love  God, 
but  was  alarmed  with  the  fear  of  punishment.  Is  this  not  treating 
of  repentance  in  a  loose  and  an  inadequate  manner  ?  For  when  shall 
men  whose  consciences  are  alarmed,  especially  when  they  feel  the 
real  and  great  agonies  which  are  described  in  the  Psalms  and  the 
writings  af  the  prophets,  be  able  to  judge,  whether  they  fear  God 
through  love,  as  their  God,  or  whether  they  flee  and  hate  his  wrath 
and  their  own  eternal  condemnation  ?  ^ 

They  may  perhaps  have  experienced  but  little  concerning  these  ^ 
great  agonies,  since  they  quibble,  and  make  distinctions  according 
to  their  own  dreams;  but  in  their  hearts,  when  they  shall  have  ex- 
perienced these,  they  will  find  it  quite  different,  and  that  no  consci- 
ence can  be  pacified  with  mere  words  and  syllables,  as  the  uncon- 
cerned and  idle  sophists  dream.  Here  we  appeal  to  all  who  have 
the  fear  of  God  before  them,  to  all  pious  and  intelligent  individuals, 
who  willingly  acknowledge  the  truth  ; — these  will  confess  that  in  all 
the  books  of  our  adversaries  there  is  nothing  taught  correctly  con- 
cerning repentance,  but  that  they  contain  mere  complicated  phrases : 
and  yet  this  is  a  chief  article  of  Christian  doctrine,  concerning  repen- 
tance and  the  remission  of  sins. 

These  doctrines,  concerning  the  questions  which  we  have  now 
enumerated,  are  full  of  error  and  hypocrisy,  by  which  the  true  doc- 
trine of  Christ,  of  the  power  of  the  keys,  and  of  faith  is  suppressed, 
to  the  unspeakable  injury  of  conscience. 

Further,   they  propagate  more  errors  still ;  when  they   should 
speak  of  confession,  they  oppress  the  mind  with  enumerating  sins  an 
making  long  registers,  and  for  the  most  part  these  are  filled  up  witi 
sins  against  human  commands ;  and  here  they  force  the  people  toj 
these  things,  as  if  such  enumeration  be  de  jure  divino,  that  is,  of 
divine   command.     And    this   would   still   not   have   been   so   op 
pressive,  if  they  had  only  taught  correctly  concerning  absolution 


OF    REPENTANCE.  149 

and  faith.  But  these  they  pass  over  unnoticed,  omitting  the  chief 
consolation,  and  imagine  that  works,  confession,  and  contrition,  make 
a  person  pious  ea;  opere  operato,  without  Christ  and  faith. — They 
may  be  properly  termed  Jews. 

The  third  part  of  this  subject  is  the  satisf actio,  or  atonement  for 
sins.  Upon  this  point  their  instructions  are  still  more  perplexed  and 
erroneous  ;  they  transform  hundreds  into  thousands,  so  that  the  poor 
understanding  of  men  is  utterly  unable  to  discover  any  promise 
which  offers  consolation  or  peace.  For  here  they  imagine 
that  eternal  punishments  before  God,  are  changed  into  punishments 
in  purgatory,  and  that  a  part  of  these  punishments  are  forgiven  and 
remitted  through  the  power  of  the  keys,  and  a  portion  must  be 
atoned  for  by  works.  They  add  still  more,  calling  the  atonement  ope- 
ra supererogationis  ;  and  these  are  their  puerile  and  foolish  works — 
pilgrimages,  rosaries,  and  the  like,  which  have  no  command  of  God. 

And  moreover,  as  they  redeemed  and  released  the  pains  of 
purgatory  by  their  atonement  or  expiation,  so  they  likewise  still  far- 
ther invented  a  scheme  for  the  purpose  of  redeeming  also  the  atone- 
ment for  purgatory,  which  finally  became  very  desirable  and  profita- 
ble, and  resulted  in  a  great  annual  fair.  For  without  shame  they 
sold  their  indulgences,  and  asserted  that  he  who  procures  an  indul- 
gence, thus  buys  hÄiself  free  from  that  which  he  otherwise  would 
be  compelled  to  expiate ;  and  this  charlatanry,  this  annual  fair,  they 
carried  on  without  shame,  not  only  for  the  purpose  of  selling  indul- 
gences to  the  living,  but  also  to  compel  men  to  purchase  them  for 
the  dead :  besides  this,  they  also  introduced  the  terrible  abuse  of  the 
mass,  pretending  to  redeem  the  dead  by  holding  mass ;  and 
under  such  doctrines  of  the  devil  the  whole  Christian  doctrine 
concerning  faith  and  Christ,  and  how  w^e  should  be  consoled  by  it, 
were  suppressed. 

Wherefore,  all  honest,  upright,  and  intelligent  persons,  saying  no- 
thing of  Christians,  will  perceive  and  understand  here,  that  it  was 
altogether  necessary  to  reprehend  such  ungodly  doctrine  of  the  so- 
phists and  Canonists  :  for  this  doctrine  of  theirs  is  manifestly  false, 
wrong,  contrary  to  the  clear  words  of  Christ,  contrary  to  all  the 
writings  of  the  Apostles,  to  all  the  Scriptures,  and  to  the  Fathers ; 
and  these  are  their  errors : — 

I.  That  God  must  forgive  us  our  sins,  if  we  do  good  works,  even 
if  we  are  not  in  grace. 

II.  That  w'e  earn  grace  by  attrition  or  contrition. 

III.  That  it  is  sufficient  to  obliterate  our  sins,  if  we  hate  and  re- 
prove them. 


150  APOLOGY. 

IV.  That  we  obtain  remission  of  our  sins  through  our  contrition, 
not  by  faith  in  Christ. 

V.  That  the  power  of  the  keys  grants  the  remission  of  sins,  not 
before  God,  but  before  the  church  or  the  people. 

VI.  That  through  the  power  of  the  keys,  not  only  sins  are  forgiv- 
en, but  the  same  power  is  estabUshed,  in  order  to  convert  eternal 
into  temporal  punishments,  to  enforce  the  idea  of  certain  retributions 
upon  our  understanding,  and  to  create  a  system  of  sacred  duties 
and  obligations,  to  which  it  binds  and  subjects  our  consciences  be- 
fore God. 

VII.  That  the  enumeration,  and  especially  the  calculation  of  all 
sins,  are  commanded  of  God. 

VIII.  That  satisfadiones,  which  are  established  by  man,  are 
competent  to  the  remission  of  punishment,  or  even  to  compensate  for 
the  crime.  For,  although  in  the  schools  the  satisfadiones  are  dis- 
counted only  for  the  punishment,  yet  it  is  universally  understood  that 
by  this  means  forgiveness  of  the  crime  is  merited. 

IX.  That  through  the  reception  of  the  sacrament  of  repentance, 
(as  they  term  it,)  we  obtain  grace,  ex  opere  operato,  without  faith 
in  Christ,  even  if  we  are  not  sincere  in  our  hearts.  ' 

X.  That  by  the  power  of  the  keys,  through  indulgences,  souls  are 
released  from  purgatory.  • 

XI.  That  in  reservation  of  cases  not  only  the  canonical  punish- 
ment, but  the  crime  of  the  sins  before  God  can  be  reserved  by  the 
pope,  in  those  who  are  truly  converted  to  God. 

For  the  purpose,  then,  of  extricating  the  conscience  from  these 
innumerable  bonds  and  complicated  snares  of  the  sophists,  we  assert 
that, — Repentance  or  conversion  consists  of  two  parts,  contrition  and 
faith.  If  any  one,  however,  feels  disposed  to  add  a  third  part,  viz. 
the  fruits  of  repentance  and  conversion,  which  are  good  works  that 
shall  and  must  follow,  we  shall  not  contend  much  against  him.  But 
when  we  sj">eak  de  contritione,  that  is,  concerning  true  contrition,  we 
omit  these  innumerable  and  useless  disputations  which  they  intro- 
duce :  "  When  are  we  contrite  throuo-h  the  love  of  God  ?"  ao-ain, 
"  When  are  we  contrite  through  fear  of  ^xuiishment  ?"  For  these 
are  nothing  but  empty  words  and  vain  expressions,  to  those  who 
have  not  experienced  the  effects  of  an  alarmed  conscience. 

And  we  affirm  that  contrition  or  real  penitence  exists,  when  our 
consciences  are  alarmed,  and  when  we  begin  to  feel  our  sins  and  the 
great  wrath  of  God  on  account  of  them,  and  are  sorry  that  we  have 
sinned.  And  this  contrition  thus  takes  place,  when  our  sins  are 
chastised  by  the  word  of  God,     J^oi-  in  these  two  parts  consists  thf 


OF    KEPENTANCE.  151 

substance  of  the  Gospel : — First  it  says,  reform  yourselves ;  and  it 
convicts  all  men  of  sin.  In  the  second  place,  it  offers  the  remission 
of  sins,  eternal  life,  salvation,  full  felicity,  and  the  Holy  Spirit, 
through  whom  we  are  born  anew. 

Thus  Christ  also  comprises  the  substance  of  the  Gospel,  where  he 
says,  Luke  24,  47  :  "  Repentance  and  the  remission  of  sins  should 
b^preached  in  his  name  among  all  nations."  And  with  respect  to 
terror  and  anguish  of  conscience,  the  Scripture  speaks  in  the  38 
Psalm  verse  4 :  "  Mine  iniquities  are  gone  over  mine  head ;  as  a 
heavy  burden  they  are  too  heavy  for  me;"  and  in  the  sixth  Psalm 
verses  2  and  3 :  "  Have  mercy  upon  me,  O  Lord  ;  for  I  am  weak : 
O  Lord,  heal  me ;  for  my  bones  are  vexed.  My  soul  is  also  sore 
vexed :  but  thou,  O  Lord,  how  long  ?"  And  Isaiah  88,  10, 13, 14 : 
"  I  said,  in  the  cutting  off  my  days,  I  shall  go  to  the  gates  of  the 
grave:  I  am  deprived  of  the  residue  of  my  years,"  &c.  "  I  reckoned 
till  morning,  that,  as  a  lion,  so  will  he  break  all  my  bones,"  &c. 
Again,  "  Mine  eyes  fail  with  looking  upward :  O  Lord,  I  am  op- 
pressed ;  undertake  for  me."  In  these  agonies  the  conscience  feels 
the  wrath  and  displeasure  of  God  on  account  of  sin,  a  thing  which 
is  unknown  to  such  idle  and  carnal-minded  people  as  the  so- 
phists. For  here  the  mind  first  perceives  that  sin  is  a  great 
disobedience  to  God;  here  the  terrible  wrath  of  God  first 
assails  the  conscience  in  reahty,  and  it  would  be  impossible 
for  human  nature  to  bear  it,  without  reUef  from  the  word  of 
God. 

For  thus  says  Paul,  Gal.  2,  19 :  "  For  I  through  the  law  am 
dead  to  the  law ;"  because  the  law  only  accuses  and  alarms  our  con- 
science, and  commands  what  we  are  under  obligation  to  do.  And 
here  our  adversaries  speak  not  a  word  about  faith,  they  teach  not  a 
word  about  Christ  or  the  Gospel,  but  impart  their  ow^n  inventions, 
and  affirm  that  people  may  secure  divine  favor  by  these  mortifica- 
tions, this  contrition  and  sorrow,  by  these  feelings  of  anguish,  provi- 
ded they  love  God,  and  derive  their  contrition  from  their  love  towards 
God.  Gracious  God,  what  kind  of  preaching  is  this  for  the  con- 
sciences of  those  men  who  have  need  of  consolation  ?  How  is  it  pos- 
sible for  us  to  love  God,  when  under  the  pressure  of  anguish  so  se- 
vere, and  of  agonies  so  ineffable,  feeling  the  great  and  terri- 
ble displeasure  and  w-rath  of  God,  which  are  more  forcibly  felt  than 
m»n  upon  earth  is  able  to  express  or  describe  ?  To  what  else,  then, 
but  to  mere  desperation,  are  the  instructions  of  those  preachers  and 
teachers  leading,  who  preach  nothing  but  the  law  to  minds  depres- 
sed  in   Ihcse   great   agonies,    without   mentioning   the   Gospel  or 


1^  APOLOGY. 

the  proper  consolation  ?  But  to  this  we  add  the  other  part  of  re- 
pentance, and  assert  that  in  the  terror  of  conscience,  the  Gospel  of 
Christ  shall  be  presented,  in  which  is  promised  through  him 
the  remission  of  sin  by  grace.  And  such  a  conscience  should 
believe  that  sins  are  forgiven  it  for  the  sake  of  Christ.  This 
faith  again  elevates,  consoles,  vivifies,  and  renders  joyful  such 
contrite  hearts ;  as  Paul  to  the  Romans,  Rom.  5,  1,  says :  "  B<*ng 
justified  by  faith,  we  have  peace  with  God."  This  faith  rightly 
points  out  the  difference  between  the  contrition  of  Judas  and  of 
Peter,  that  of  Saul  and  of  David.  And  for  this  reason  the  con- 
trition of  Judas  and  of  Saul  was  of  no  effect,  because  they  were 
not  in  possession  of  faith  which  apprehends  the  promises  of  God 
through  Christ. 

On  the  other  hand,  the  contrition  of  David  and  Peter  was  genuine : 
for  they  were  in  possession  of  faith  which  comprehends  those  promises 
of  God,  that  offer  the  remission  of  sins  through  Christ.  For  in 
truth  the  love  of  God  cannot  exist  in  our  hearts,  unless  we  are  first 
reconciled  to  God  through  Christ.  Because  no  one  is  able  to  keep 
or  to  fulfil  the  law  of  God,  or  the  first  commandment,  without 
Christ ;  as  Paul  to  the  Ephesians,  Eph.  2,  18,  says :  "  Through  him 
we  both  have  access  by  one  Spirit  unto  the  Father ;"  and  faith 
during  the  whole  life  contends  against  sins,  and  it  is  proved  and 
strengthened  through  various  temptations.  Where  this  faith  exists, 
there  only  does  the  love  of  God  follow,  as  we  have  stated  above. 

And  hence  this  may  be  properly  said  to  define  filial  fear  {timor  fil- 
ialis)  viz.  a  fear  and  an  alarm  before  God,  with  which,  however, 
faith  is  connected,  that  is,  where  faith  consoles  and  sustains  the  fear- 
ful heart :  but  servile  fear  {servilis  timor)  is  fear  without  faith, 
where  there  is  nothing  but  wrath  and  desperation. 

The  power  of  the  keys  announces  to  us  the  Gospel  through  abso- 
lution :  for  the  words  of  absolution  announce  unto  us  peace,  and  they 
are  the  Gospel  itself.  Therefore,  when  we  speak  of  faith,  we  shall 
include  absolution  also  ;  because  faith  is  by  hearhig.  (Rom,  10,  17). 
And  when  we  hear  the  absolution,  that  is,  the  promises  of  divine 
grace,  or  the  Gospel,  our  hearts  and  our  consciences  are  consoled. 
And  inasmuch  as  God  truly  grants  new  life  and  comfort  in  our  hearts 
through  the  word,  sins  are  truly  remitted  here  upon  earth  through 
the  power  of  the  keys,  so  that  they  are  released  before  God  in  heaven  ; 
as  the  passage,  Luke  10,  16,  says:  "  He  that  heareth  you,  heareth 
me."  Wherefore  we  should  no  less  esteem  or  beUeve  the  words  of 
absolution,  than  if  we  heard  the  express  voice  of  God  i'rom  heaven ; 
aiid  the  absolution,  these  blissful,  consolatory  words,  might  rcasona- 


ov  khPEscAyci:.  153 

bly  be  styled  the  sacrament  of  repentance  ;  as  some  scholastics,  who 
were  more  erudite  than  others,  have  maintained. 

And  this  faith  in  these  words  should  be  strengthened  more  and 
more,  by  hearing  religious  instructions,  by  reading,  and  by  the  use 
of  the  sacraments  :  for  these  are  the  seals  and  signs,  of  the  cove- 
nant and  of  grace,  in  the  New  Testament ;  these  are  the  signs  of 
reconciliation  and  the  remission  of  sins :  for  they  offer  the  remission 
of  sins,  as  the  express  words  of  the  Lord's  Supper  show:  Matt.  26, 
26-28 :  "  This  is  my  body."  &c.  "  This  is  my  blood  of  the  new  tes- 
tament," &c.  So  this  faith  is  likewise  strengthened  by  the  words 
of  absolution,  by  the  preaching  of  the  Gospel,  and  by  the  reception 
of  the  sacraments,  so  that  in  the  terrors  and  agonies  of  conscience,  it 
does  not  subside. 

This  IS  the  clear,  the  true,  and  perspicuous  doctrine  of  repentance, 
from  which  we  may  form  a  proper  conception  of  the  power  of  the  keys, 
of  the  use  of  the  sacraments,  of  the  benefits  of  Christ,  and  of 
the  reasons  why,  and  the  manner  in  which  he  is  our  Media- 
tor. 

But  since  our  adversaries  condemn  us,  because  we  propose  fwo 
parts  in  repentance,  w^e  must  showthat  it  isnot  ourselves,  butthe  Scrip- 
ture, that  thus  expresses  two  parts  in  repentance  or  conversion. 
Christ,  Matt.  11,  28,  says :  "  Come  unto  me,  all  ye  that  labor  and 
are  heavy  laden,  and  I  will  give  you  rest."  Here  are  two  parts,— 
the  labor  or  burden  of  which  Christ  speaks,— this  is  the  misery,  the 
greatfear  in  the  heart,  on  account  of  God's  wrath;  and  second,  the  com- 
ing to  Christ.  For  the  coming  to  Christ,  is  nothing  else  but  to  be- 
lieve that  for  his  sake  sins  are  forgiven  us,  and  that  through  the 
Holy  Ghost  we  are  born  anew  and  vivified.  Wherefore  these 
two  must  be  the  chief  parts  in  repentance,— contrition  and  faith. 

And  Mark  1,  15,  Christ  says:  "  Repent  ye,  and  believe  the  Gos- 
pel." In  the  first  place,  he  convicts  us  of  sins  and  tenifies  us.  In 
the  second,  he  consoles  us  and  announces  the  remission  of  sins.  For 
to  believe  the  Gospel,  is  not  only  to  believe  the  history  of  the  Gos- 
pel, a  faith  which  devils  also  have  ;  but  this  is  proper  faith, — to  be- 
lieve that  sins  are  remitted  unto  us  througli  Christ.  This  faith  is 
revealed  unto  us  in  the  Gospel.  Here  you  also  see  tw^o  parts, — con- 
1  trition  or  the  terror  of  the  conscience,  where  he  says,  repent, — and 
faith,  where  he  says,  believe  the  Gospel.  If  any  one  would  say  that 
Christ  includes  also  the  fruits  of  repentance,  or  the  whole  new  life, 
we  shall  not  dissent.  It  is  sufficient  here  for  us,  that  the  Scriptures 
express  these  two  parts  chiefly,— contrition  and  faitli. 

Paul  in  all  his  epistles,  wherever  he  treats  of  the  mijnnerin  w]jich 

20 


^ 
154  APOLOGV. 

we  are  converted,  comprises  these  two  parts  together  : — the  mortifi- 
cation of  the  old  man,  that  is,  contrition,  or  terror  on  account  of 
God's  wrath  and  judgment ;  and  on  the  other  hand,  renovation 
through  faith :  for  by  faith  we  are  consoled,  renovated,  and  delivered 
from  death  and  hell.  Concerning  these  two  parts,  he  clearly  says, 
Rom.  6,  11,  that  we  are  dead  unto  sin ;  this  occurs  through  con- 
trition and  fear  ;  and  again,  that  w^e  shall  live  through  Christ ;  this 
occurs,  when  we  again  obtain  consolation  and  life  through  faith. 
And  since  faith  must  afford  the  conscience  peace  and  consolation, 
agreeably  to  the  passage,  Rom.  5,  1 :  "  Being  justified  by  faith, 
we  have  peace  ;"  it  follows  that  in  the  first  place  there  must  be  fear 
and  anguish  in  the  conscience, — thus  contrition  and  faith  go  close 
beside  each  other. 

What  need,  however,  is  there  for  quoting  many  passages  and  testi- 
monies from  the  Scriptures,  since  these  testimonies  abound  ;  as  in  the 
118  Psalm,  verse  18  :  "  The  Lord  hath  chastened  me  sore :  but  he  hath 
not  given  rae  over  to  death."  And  in  the  119  Psalm,  verse  28 :  "  My 
soul  melteth  for  heaviness :  strengthen  thou  me  according  unto  thy 
word."  First,  he  speaks  concerning  terror,  or  contrition ;  in  the  other 
part  of  the  verse,  he  clearly  shows  how  a  contrite  conscience  is  consoled 
again,  viz.  by  the  word  of  God,  which  offers  grace,  and  reanimates 
ns.  Again,  in  1  Sam.  2,  6 :  "  The  Lord  killeth,  and  maketh  alive : 
he  bringeth  down  to  the  grave,  and  bringeth  up."  Here  also  these 
two  parts  are  indicated,  contrition  and  faith.  Again,  Isaiah  28,  21 : 
The  Lord  "shall  be  wroth  as  in  the. valley  of  Gibeon,  that  he  may 
do  his  work,  his  strange  work,"  He  says  that  God  will  terrify,  al- 
though this  is  not  the  proper  work  of  God :  for  God's  proper  work 
is  to  make  alive, — other  works,  as  terrifying  and  killing,  are  not  God's 
proper  works.  For  God  brings  only  to  life,  and  when  he  terrifies, 
he  does  it  in  order  that  his  blissful  consolation  may  be  the  sweeter 
and*  more  acceptable  to  us ;  because  secure  and  carnal  hearts,  which 
do  not  feel  the  wrath  of  God  and  their  sins,  do  not  appreciate  con- 
solation. 

In  this  manner,  then,  it  is  customary  for  the  holy  Scriptures  to 
connect  these  two  pa<i'ts : — first  the  terror,  afterwards  the  con- 
solation ;  by  which  they  show  that  these  two  parts  belong  to  a 
true  repentance  and  conversion: — first,  sincere  contrition,  afterwards 
faith  which  raises  up  the  conscience  again.  And  it  is  certain,  that 
it  is  hardly  possible  to  treat  of  this  subject  in  a  manner  more  clear 
and  simple.  And  we  know  to  a  certainty,  that  God  thus  operates  in 
his  Christians  in  the  church. 

These  are  the  two  principal  works  of  God,  through  which  he 


OF    REPENTANCE.  155 

works  in  his  people.  Of  these  two  parts  the  whole  Scripture  speaks : 
first,  that  he  terrifies  our  hearts',  and  shows  us  our  sin ;  second, 
that  he  elevates,  consoles,  and  animates  us  again.  Therefore  these 
two  parts  are  held  forth  in  all  the  Scriptures.  The  one  is  the  law, 
which  shows  us  our  misery,  and  which  condemns  sins.  The  other 
doctrine  is  the  Gospel :  for  the  promise  of  God,  in  which  he  promised 
grace  through  Christ,  and  the  promise  of  that  grace,  are  repeated 
from  Adam  downwards  through  the  whole  Scripture :  for  in  the  first 
place,  the  promise  of  grace,  or  the  first  Gospel  news,  was  promised 
to  Adam:  "I  will  put  enmity,"  &c..  Gen.  3,  15.  Afterwards  there 
were  promises  made  to  Abraham  and  other  patriarchs,  concerning 
this  same  Christ,  which  promises  the  prophets  afterwards  preached ; 
and  finally  these  same  promises  of  grace  were  preached  by  Christ 
himself  among  the  Jews,  after  he  had  come  ;  and  lastly  they  were 
spread  abroad  by  the  Apostles  among  the  heathens  in  all  the  world. 
For  by  faith  in  the  Gospel,  or  in  the  promises  concerning  Christ, 
were  all  the  patriarchs  and  all  the  saints,  from  the  beginning  of  the 
world,  justified  before  God,  and  not  on  account  of  their  contrition  or 
their  sorrow,  or  any  kind  of  works. 

And  these  examples,  which  illustrate  the  manner  in  which  the 
saints  were  justified,  likewise  designate  these  two  parts,  mentioned 
above,  viz.  the  law  and  the  Gospel ;  for  Adam,  after  he  had  fallen, 
was  first  so  reproved,  that  his  conscience  became  alarmed,  and  he 
fell  into  a  state  of  anguish :  this  is  true  sorrow  or  real  contrition. 
Afterwards,  God  promised  him  grace  and  salvation  through  the 
blessed  seed,  which  is  Christ,  by  whom  death,  sin,  and  the  kingdom 
of  the  devil  should  be  destroyed.  Here  he  offered  unto  man,  grace 
and  the  remission  of  his  sins. 

These  are  the  two  parts ;  for  although  God  afterwards  inflicted 
punishments  on  Adam,  yet  by  these  punishments  he  did  not  merit 
the  remission  of  his  sins.  Concerning  this  kind  of  punishment 
we  shall  hereafter  speak. 

In  this  manner,  David  was  likewise  so  reproved  and  alarmed  by 
the  prophet  Nathan,  that  he  said  and  confessed,  "  I  have  sinned 
against  the  Lord,"  2  Samuel  12,  13.  This  is  contrition.  After- 
wards he  heard  the  Gospel  and  the  absolution :  "  The  Lord  also  hath 
put  away  thy  sin ;  thou  shalt  not  die."  When  David  believed  the 
words,  his  heart  again  received  consolation,  light,  and  life ;  and  al- 
though there  were  punishments  inflicted  upon  him  also,  yet  by  these 
punishments  he  did  not  merit  the  remission  of  his  sins.  And  there 
are  examples  also,  to  which  such  particular  punishments  are  not  ad- 
4c(\ ;  but  these  are  the  parts,  however,  which  belong  especially  to 


156 


APOLOGY. 


true  repentance :  first,  that  our  consciences  perceive  their  sins  and 
become  alarmed ;  second,  that  we  beUeve  the  divine  promises ;  as 
the  poor  sinful  woman,  (Luke  7,  38,)  came  unto  Christ  and  wept 
bitterly :  her  weeping  shows  her  sorrow  or  contrition ;  afterwards 
she  heard  the  Gospel :  "  Thy  sins  are  forgiven :  thy  faith  hath 
saved  thee:  go  in  peace."  (48,  50).  This  is,  then,  the  other  prin- 
cipal part  of  repentance,  viz.  faith,  which  consoled  her  again.  From 
all  these,  it  is  apparent  to  every  pious  reader,  that  we  do  not  intro- 
duce useless  disputations,  but  that  we  clearly,  plainly,  and  properly 
lay  down  that  part  of  repentance,  without  which  sins  cannot  be  for- 
given, and  without  which  no  one  can  become  pious  or  holy  before 
God,  or  be  born  anew. 

The  fruits  of  repentance  and  good  works,  and  moreover  patience, 
which  enables  us  to  bear  with  willingness  the  crosses  and  afflictions 
which  God  inflicts  upon  the  old  man,  all  these  following,  after  our  sins 
are  thus  remitted  through  faith,  and  we  are  born  anew.  And  we 
have  clearly  laid  down  these  two  parts,  in  order  that  the  doctrine  of 
faith  in  Christ  might  also  be  once  taught,  upon  which  the  sophists 
and  Canonists  are  all  silent ;  and  in  order  that  the  real  nature  of 
faith  might  be  the  more  clearly  perceived,  when  it  is  thus  opposed  to 
these  great  terrors  and  this  anguish. 

But  inasmuch  as  our  adversaries  expressly  condemn,  without  fear 
or  shame,  this  clear,  indubitable,  and  excellent  article,  in  which  we 
say  that  men  obtain  the  remission  of  their  sins  through  faith  in 
Christ,  we  shall  allege  some  reasons  and  proofs  for  it,  from  which  it 
may  be  understood,  that  we  do  not  obtain  remission  of  our  sins,  ex 
operc  operato,  or  through  the  work  performed,  through  contrition  or 
sorrow,  &c.,  but  exclusively  through  that  faith  by  which  each  one  be- 
lieves for  himself  that  sins  are  forgiven  him '.  this  article  being  the  most 
conspicuous  and  necessary,  we  therefore  contend  with  our  adversary, 
It  is  likewise  the  most  essential  for  every  Christian  to  know  ;  but 
as  it  seems  that  we  have  said  enough  about  it,  in  the  article  above 
concerning  justification,  we  shall  treat  the  more  briefly  of  it  here. 

Our  adversaries,  when  they  speak  of  faith,  say,  "  Faith  must  pre- 
cede repentance ;"  and  they  understand  not  that  faith  which  justifies 
before  God,  but  that  which  in  gcncre,  that  is,  from  its  nature,  gives 
credence,  that  there  is  one  God,  that  there  is  a  hell,  &.e.  But  we, 
moreover,  speak  concerning  a  faith  by  which  each  one  believes  for 
himself,  that  his  sins  are  forgiven  for  Christ's  sake :  we  contend 
for  that  faith,  whicli  shall  and  raust  follow  after  terror,  and 
which  consoles  the  conscience,  and  again  restores  the  heart  to  peace 
m  this  oppressive  struggle  and  anguLsh, 


OK    REPE.VTANCF..  157 

And  we  shall,  God  willing,  always  defend  it  and  maintain  against 
all  the  powers  of  hell,  that  this  same  faith  must  be  present,  if  the 
sins  of  any  one  be  forgiven.  We  therefore  add  this  part  also  to  re- 
pentance. Nor  can  the  Christian  church  hold  otherwise,  but  that 
sins  are  forgiven  through  such  faith ;  although  our  adversaries, 
like  furious  hounds,  vociferate  against  it. 

We  shall  here  in  the  first  place,  ask  our  adversaries,  whether  it  is 
also  a  part  of  repentance,  to  hear  or  receive  the  absolution  ?  For  if 
they  separate  absolution  from  confession,  as  they  wish  to  be  subtile  in 
distinguishing,  no  one  will  be  able  to  know  or  to  define  of  what  use 
confession  is  without  absolution.  But  if  they  do  not  separate  absolu- 
tion from  confession,  they  must  aflirra  that  faith  in  the  words  of 
Christ,  is  a  part  of  repentance,  if  no  one  can  receive  the  absolution, 
except  through  faith  alone.  But  that  the  words  of  absolution  cannot 
be  received,  excepting  through  faith  alone,  can  be  proved  by  Paul, 
(Rom.  4,  1 6,)  where  he  says  that  no  one  can  receive  the  promises  of 
God,  except  through  faith  alone. 

Absolution,  however,  is  nothing  else  but  the  Gospel,  a  divine  pro» 
mise  of  the  grace  and  favor  of  God.  Therefore,  no  one  can  be  in 
'  possession  of  it  or  obtain  it,  except  through  faith  alone.  For  how 
can  the  wordj  of  absolution  be  beneficial  to  those  who  do  not  believe 
\hem  ?  But  what  else  is  it  not  to  give  assent  to  the  absolution,  but 
presuming  to  make  God  a  liar  ?  While  the  heart  wavers  and  doubts, 
it  holds  as  uncertain,  that  God  made  a  promise  to  this  effect. 
Wherefore,  it  is  written,  1  John  5,  10 :  "  He  that  believeth  not 
God,  hath  made  him  a  liar  ;  because  he  believeth  not  the  record  that 
God  gave  of  his  son." 

In  the  second  place,  our  adversaries  are  bound  to  confess 
that  remission  of  sins  is  a  part  of  repentance,  or,  to  speak  after  their 
own  manner,  that  it  is  finis,  the  end,  or  terminus  ad  quern  of  the 
whole  of  repentance.  For  what  would  repentance  benefit,  if  the 
remission  of  sins  were  not  obtained  ?  Wherefore,  that  through  which 
the  remission  of  sins  is  obtained,  shall  and  must  indeed  be  a  principal 
part  of  repentance.  But  especially  is  it  true,  and  obvious, — 
though  all  devils,  all  the  powers  of  hell  cry  out  against  it, — that  no 
one  can  embrace  the  annunciation  of  the  remission  of  sins,  except 
through  faith  alone,  Rom.  3,  25  :  "  Whom  God  hath  set  forth  to  be 
a  propitiation,  through  faith  in  his  blood,"  &c.  Again,  Rom.  5,  2 : 
"  By  whom  also  we  have  access  by  faith  into  this  grace  wherein  we 
stand,"  &c.  For  an  alarmed  conscience,  which  feels  its  sins,  imme- 
diately perceives  that  the  wrath  of  God  cannot  be  appeased  by  our 
fleeble  works ;  but  thus  the  conscience  is  really  p&cified,  when  it  con- 


158  APOLOGY. 

fides  in  Christ  the  Mediator,  and  beheves  the  divine  promises.  For 
those  do  not  understand  what  the  remission  of  sins  is,  or  how  it  is 
obtained,  who  imagine  that  the  hearts  and  consciences  can  be  paci- 
fied without  faith  in  Christ. 

The  apostle  Peter  quotes  the  words  of  Isaiah,  1  Peter  2,  6 :  "  He 
that  beheveth  on  him,  shall  not  be  confounded."  Wherefore,  those 
hypocrites  must  be  confounded  before  God,  who  imagine  that  they 
shall  obtain  the  remission  of  sins  by  their  works, — not  on  account  of 
Christ.  And  in  the  10th  chapter  of  the  Acts,  verse  43,  Peter  says: 
"  To  him  give  all  the  prophets  witness,  that  through  his  name,  who- 
soever believeth  in  him  shall  receive  remission  of  sins."  He  could 
not  possibly  have  expressed  himself  more  clearly  than  he  has  in  this 
declaration :  "  Through  his  name ;"  and  he  adds :  "  All  who  believe 
in  him." 

Wherefore,  we  obtain  the  remission  of  sins  through  the  name  of 
Christ,  that  is,  for  Christ's  sake,  and  not  on  account  of  our  merit  or  our 
works.  And  thus  this  takes  place, — when  we  beUeve  that  our  sins 
are  forgiven  us  for  Christ's  sake. 

Our  adversaries,  however,  exclaim  that  they  are  the  Christian 
church,  and  that  they  hold  what  the  {catholicd)  universal  church  ' 
holds.  But  in  reference  to  ourselves  and  our  chief  article,  we  would 
allege  the  declaration  of  the  apostle  Peter,  concerning  a  {catholica)* 
universal  church,  where  he  says :  To  this  Jesus,  give  all  the  prophets 
witness,  that  we  obtain  remission  of  sins  through  his  name.  We  think 
that  when  all  the  holy  prophets  unanimously  accord,  (inasmuch  as 
God  regards  one  single  prophet  as  a  treasure  worth  the  world,)  it 
should,  indeed,  be  likewise  a  decree,  a  declaration,  and  a  unani- 
äpaouSy  strong  conclusion  of  the  universal,  catholic,  Christian,  holy 
.church,  and  it  ought  justly  to  be  regarded  as  such. 

We  shall  not  grant  the  pope,  the  bishop,  or  the  church,  the  pow- 
er to  maintain  or  determine  any  thing  against  the  unanimous  voice 
of  all  the  prophets.  Yet  pope  Leo  X.  dared  to  condemn  this 
article  as  erroneous,  and  our  adversaries  likewise  condemn  it. 

From  this  it  is  sufficiently  apparent,  what  kind  of  a  Christian 
church  this  is,  which  dares  to  condemn  by  public  written  decrees  and 
mandates,  not  only  this  article,  viz.  that  we  obtain  remission  of  sins 
without  works,  through  faith  in  Christ ;  but  also  on  account  of  the 
acknowledgment  of  this  article,  dares  condemn  and  murder  the  inno- 
,cent.  They  dare  issue  cormnands,  that  pious,  upright  individuals 
who  thus  teach,  should  be  -driven  away  ;  and  they,  like  bloodhounds, 
.after  body  and  life,  pursue  them  with  all  manner  of  tyranny. 

But  they  may  perhaps  assert  that  they  have  the  authority  of 


OF    REPENTANCE.  159 

teachers,  such  as  Scott,  Gabriel,  and  similar  men,  who  sustain  a  great 
name,  and  also  the  sayings  of  the  Fathers,  which  are  quoted  in  the 
Decree  in  a  crippled  manner.  It  is  true,  they  are  all  called  teachers 
and  scribes  :  but  from  the  song  the  species  of  the  bird  may  be  known. 
These  scribes  have  taught  nothing  else  but  philosophy,  and  have  in- 
ferred nothing  concerning  Christ  and  the  work  of  God ;  this  is  mani- 
fest from  their  own  books. 

We  shall  therefore  not  permit  ourselves  to  be  led  into  error ;  but 
we  know  certainly,  that  we  may  freely  maintain  the  words  of  the 
holy  apostle  Peter,  asthoseof  a  great  doctor,  against  all  Sententiaries  in 
a  mass — even  if  there  were  many  thousands.  For  Peter  clearly 
says,  that  it  is  the  unanimous  voice  of  all  the  prophets  ;  and  this  glo- 
rious sermon  of  the  illustrious  apostle,  God  powerfully  confirmed  at 
the  time,  by  the  pouring  out  of  the  Holy  Spirit ;  for  thus  says  the 
text :  "  While  Peter  yet  spake  these  w^ords,  the  Holy  Ghost  fell  on 
all  them  which  heard  the  w^ord,"  Acts  10,  44. 

Therefore  Christians  should  observe  this  carefully,  that  it  is  the 
word  and  command  of  God  that  without  merit  sins  are  forgiven  us 
through  Christ, — not  for  the  sake  of  our  works.  And  such  word  and 
commandment  of  God,  are  an  efficacious,  sure,  and  imperishable  con- 
solation against  all  the  terrors  of  sin  and  of  death,  against  the  grief 
and  anguish  of  the  conscience,  against  all  temptation  and  despair. 

Concerning  these,  the  idle  sophists  know  but  little ;  and  the  salu- 
tary ministry,  the  Gospel,  which  preaches  the  remission  of  sins 
through  the  blessed  seed,  which  is  Christ,  has  been  the  greatest  treasure 
and  consolation,  from  the  beginning  of  the  world,  to  all  patriarchs, 
to  all  pious  kings,  to  all  prophets,  and  to  all  believers :  for  they  be- 
lieved in  that  same  Christ  in  whom  we  believe.  For  from  the  begin- 
ning of  the  world,  no  saint  was  saved  in  any  other  way  than  through 
faith  in  this  same  Gospel.  For  this  reason  Peter  also  says  that  it  is 
a  unanimous  declaration  of  all  the  prophets.  And  the  Apostles 
preach  uniformly  the  same  thing ;  showing  that  the  prophets  spoke 
as  through  one  mouth. 

We  have,  moreover,  the  testimonies  of  the  holy  Fathers. 
For  thus  says  Bernard  in  clear  terms :  "  Therefore,  it  is  necessary 
above  all  things  to  know,  that  we  cannot  obtain  the  forgiveness  of 
ssins  otherwise  than  through  grace  ;  yet  you  should  add  your  belief 
that  you  also,  as  well  as  others,  are  forgiven  through  Christ.  This 
is  the  evidence  of  the  Holy  Spiiit  in  your  heart,  when  he  says  in 
your  heart :  '  Your  sins  are  forgiven  you,'  Matt.  9,  2.  For  (he 
apostle  asserts,  (Rom.  3,  24,)  that  men  are  justified  through  fiiith 
without  merit." 


160  APOLOGY. 

These  words  of  St.  Bernard  expressly  point  out  this  doctrine  of 
ours,  and  give  a  proper  illustration  of  it ;  for  he  says,  not  only  that 
we  must  believe  in  general,  that  our  sins  are  remitted  ;  but  he  asserts 
that  this  must  also  be  added : — "  Each  one  must  believe  for  himself 
that  his  sins  are  forgiven  him."  And  he,  moreover,  teaches  still 
more  particularly  and  clearly  how  we  may  be  certain  within  our 
hearts,  of  grace  and  of  the  remission  of  sins ;  viz.  when  our  hearts  are 
comforted  and  pacified  within,  by  this  consolation.  But  what  now, 
ye  adversaries  ?  Is  St.  Bernard  also  a  heretic  ?  What  more  do  ye 
require  ?  Will  ye  yet  deny  that  we  obtain  the  remission  of  sins 
through  faith  ? 

In  the  third  place,  our  adversaries  affirm  that  sins  are  forgiven  in 
this  manner,  quia  attritus  vel  contritus  elicit  actum  dilectionis  Dei, 
when  we  undertake  by  our  own  reason  to  love  God  ;  through  this 
work  (say  they)  we  obtain  the  remission  of  sins.  This  is  nothing  else 
but  abolishing  the  Gospel  and  the  divine  promises,  and  teaching  mere- 
ly the  law ;  for  they  speak  of  nothing  but  the  law  and  our  works, — 
as  the  law  requires  love. 

They,  moreover,  teach  us  to  trust  that  we  obtain  the  forgiveness 
of  sins  through  such  contrition  and  through  our  love.  What  else  is 
this  but  relying  on  our  works,  not  upon  the  promises  concerning 
Christ  ?  And  if  the  law  is  sufficient  to  obtain  the  remission  of  sins, 
what  need  is  there  of  Christ?  what  of  the  Gospel?  But  we 
persuade  the  consciences  of  men  to  rely,  not  upon  the  law  or  their 
works  but  upon  the  Gospel,  and  the  promises  of  grace.  Because 
the  Gospel  offers  unto  us  Christ  and  pure  grace,  and  it  bids  us  to  re- 
ly on  the  promises,  that  for  the  sake  of  Christ,  we  are  reconciled  to 
the  Father,  and  not  on  account  of  our  contrition  or  love :  for  there 
is  no  other  Mediator  or  Reconciler  but  Christ ;  and  consequently  we 
cannot  fulfil  the  law,  if  we  are  not  first  reconciled  through  Christ. 
And  if  we  even  do  some  good,  yet  we*must  not  imagine  that  we  ob- 
tain remission  of  sins  on  account  of  that  work,  but  for  Christ's  sake. 
To  assert  therefore,  that  we  obtain  remission  of  sins  through  the 
law,  or  in  any  other  way  than  through  faith  in  Christ,  is  a  reproach 
to  Christ  and  an  abolition  of  the  Gospel.  And  concerning  this  we 
have  also  treated  above,  de  Justificatione,  where  we  gave  our  reasons 
for  teaching,  that  we  are  justified  by  faith,  and  not  by  the  love  of 
God,  or  our  love  towards  him. 

Therefore,  when  our  adversaries  teach  that  we  obtain  the  remis- 
sion of  sins  through  contrition  and  love,  and  teach  us  to  rely  on  them, 
it  is  nothing  else  but  teaching  the  law,  which  they  do  not,  however, 
understand ;  especially  with  regard  to  the  kind  of  love  it  requires 


OK    KEPENTANCE.  161 

towards  God ;  but  like  the  Jews,  Ihcy  see  only  the  veiled  lace  of 
Moses.  For  let  us  suppose  that  works  and  love  attend  ;  yet  neither 
works  nor  love  can  reconcile  us  to  God,  or  avail  as  much  as  Christ ; 
as  the  143  Psalm,  verse  2,  says :  "  Enter  not  into  judgment  with 
thy  servant,"  &c.  For  this  reason  we  should  not  attribute  the  hon- 
or of  Christ  to  our  works- 
Paul,  from  the  same  motive,  contends  that  we  are  not  justified  by  the 
law,  and  he  opposes  to  the  la\v,  the  promises  of  God, — the  promises  of 
grace  which  is  offered  unto  us  for  Christ's  sake.  Here  he  recalls  us 
from  the  law%  and  directs  us  to  the  divine  promises :  here  he  desires 
us  to  look  upon  God  and  his  promises,  and  to  esteem  Christ  the  Lord 
as  our  treasure ;  for  these  promises  would  be  useless,  if  we  were  jus- 
tified before  God  by  the  law,  and  if  we  merit  the  remission  of  our 
sins  through  our  righteousness. 

Now,  there  can  be  no  doubt  that  God  made  the  promises,  and  that 
Christ  came,  because  we  were  unable  to  keep  or  to  fulfil  the  law :  it 
is,  therefore,  necessary  for  us  to  be  reconciled  through  the  promises, 
before  w'e  fulfil  the  law ;  the  promises,  however,  cannot  be  compre- 
hended, except  through  faith  alone. 

Wherefore,  all  those  who  are  really  contrite,  apprehend  the  pro- 
mises of  grace  through  faith,  and  they  firmly  believe  that  they  are  re- 
conciled with  the  Father  through  Christ.  This  is  likewise  the 
meaning  of  Paul  to  the  Romans,  Rom.  4,  16  :  "  Therefore  it  is  of 
faith,  that  it  might  be  by  grace ;  to  the  end  the  promise  might  be 
sure."  And  to  the  Galatians,  Gal.  3,  22 :  "  The  scripture  hath 
concluded  all  under  sin,  that  the  promise  by  faith  of  Jesus  Christ 
might  be  given  to  them  that  believe."  That  is,  all  men  are  under 
sin,  and  they  cannot  be  redeemed,  unless  they  apprehend  the  promise 
of  the  remission  of  sins  through  faith.  We  must,  therefore,  obtain 
the  forgiveness  of  sins  through  faith,  before  we  fulfil  the  law. 

Yet,  as  we  have  stated  above,  love  truly  follovvs  from  faith ; 
for  they  who  believe,  receive  the  Holy  Spirit,  and  therefore  they  be- 
gin to  be  devoted  and  obedient  to  the  law. 

We  would  quote  more  passages  from  the  Scriptures  here,  but  sim- 
ilar passages  are  every  where  obvious  in  those  sacred  writings.  And 
we  wish  not  to  be  too  lengthy,  in  order  that  this  matter  may  be  the 
more  clearly  understood ;  for  there  can  be  no  doubt  at  all  about  the" 
meaning  of  Paul,  that  we  obtain  the  remission  of  sins  for  Christ's 
sake,  through  faith,  and  also  that  we  must  not  array  our  works,  but 
the  Mediator,  against  the  wrath  of  God. 

Nor  should  pious  Christian  minds  be  disturbed,  if  our  adversaries 
«lo  falsely  explain  the  clear  declarations  of  Paul,  and  piit  inipmppr 


162  APOLOGY. 

constructions  on  them :  for  no  one  can  speak  or  write  any  thing  so- 
simple,  so  pure,  distinct,  and  clear  as  to  secure  it  against  perver- 
sion. 

But  we  know  it  to  be  true,  that  the  views  which  we  have  given, 
are  the  true  meaning  of  Paul.  Nor  can  there  be  any  doubt,  that 
this  doctrine  alone  is  calculated  really  and  truly  to  pacify  and  con- 
sole our  liearts  and  consciences,  in  the  pangs  and  agonies  of  death  and 
temptations,  as  experience  has  shown. 

Therefore,  away,  far  away  from  us  with  these  Pharisaical  doc- 
trines of  our  adversaries,  in  which  they  say  that  we  do  not  obtain 
the  remission  of  sins  through  faith ;  but  that  we  must  merit  it  by  our 
works  and  by  our  love  towards  God :  again,  that  we  must  appease 
the  wrath  of  God  with  our  works  and  our  love.  For  this  is  a  real 
Pharisaical  doctrine,  a  doctrine  of  the  law  and  not  of  the  Gospel, 
by  which  they  teach  that  a  person  is  justified  by  the  law,  before  he 
is  reconciled  to  God  through  Christ ;  yet  Christ,  John  15,  5,  says : 
"  Without  me  ye  can  do  nothing ;"  again,  "  I  am  the  vine,  ye  are 
the  branches." 

Our  adversaries,  however,  speak  concerning  this  matter,  as  if  we 
wei'e  not  branches  of  Christ,  but  of  Moses  ;  for  they  wish  to  be  jus- 
tified before  God  by  the  law,  and  to  offer  their  works  and  their  love 
to-  him,  before  they  are  branches  of  the  vine  of  Christ.  But  Paul 
who  surely  is  a  doctor  far  superior  to  our  adversaries,  expressly 
asserts  and  maintains  that  no  one  can  keep  the  law  without  Christ. 
For  this  reason,  those  who  feel  their  sins  and  the  anguish  of  their 
conscience,  or  Iwve  experienced  these  feelings,  must  support  them- 
selves by  the  gracious  promise,  that  they  become  reconciled 
to  God  through  faith,  for  the  sake  of  Christ,  before  they  fulfil  the 
law.  All  this  is  plain  and  clear  to  every  pious  individual.  And 
from  this,  Christians  will  readily  perceive  why  we  have  asserted  a- 
bove,  that  wearejustified  before  God  through  faith  alone,  not  through 
our  works  or  our  love.  For  all  our  abilities,  all  our  ceremonies  and 
works,  are  too  weak  to  pacify  and  avert  the  wrath  of  God  :  Ave  must 
therefore  interpose  Christ  the  Mediator, 

But  finally,  our  adversaries  ought  to  consider  when  a  poor  con- 
science would  be  restored  to  peace  and  tranquillity,  if  we  obtain  grace 
and  the  remission  of  sins,  because  we  love  God,  or  because  we  fulfil 
the  law.  The  law  always  accuses  us;  for  no  man  fulfils  the  law,  as 
Paul,  Rom.  4,  15,  says  :  "  The  law  worketh  wrath." 

Chrysostom  inquires,  so  do  the  Sententiaries  likewise,  how  a  per-' 
son  becomes  assured  that  his  sins  arc  forgiven.  It  is  truly  worthy 
of  inquiry,  and  happy  is  it  for  him  who  gives  a  correct  answer.    l! 


OF    REPENTANCE.  163 

IS  impossible  to  reply  to  this  most  necessary  question ;  it  is  also  im- 
possible to  console  or  pacify  the  conscience  really  in  temptations, 
unless  we  answer  in  this  manner : — 

It  was  God's  determination  and  command  from  the  beginning  of 
the  world,  that  sins  should  be  remitted  unto  us  through  faith  in  the 
blessed  seed ;  that  is,  through  faith  for  Christ's  sake,  without  merit. 
But  if  any  one  doubts  it  or  wavers,  he  makes  God  a  liar  in  his  pro- 
mise, as  John  says,  1  John  5,  10.  Therefore  we  say  that  a  Chris- 
tian should  firmly  believe  this  to  be  the  command  of  God ;  and  if  he 
thus  holds  it,  he  is  assured,  and  feels  peace  and  consolation. 

Our  adversaries,  after  spending  much  time  in  disseminating 
their  doctrine,  leave  the  poor  conscience  of  man  in  doubt ;  in 
such  case  it  is  impossible  for  him  to  be  at  peace,  or  to  have  a  joyful 
and  tranquil  heart,  if  he  doubts  whether  God  is  merciful :  because, 
doubting  whether  he  has  a  merciful  God,  whether  he  does  right, 
whether  he  has  the  forgiveness  of  sins,  how  can  he  call  on  God  in 
such  doubt  ?  how  can  he  rest  assured  that  God  regards  and  hears  his 
prayers  ?  Consequently  his  whole  life  is  without  faith,  and  he  can- 
not serve  God  rightly.  This  is  what  Paul  says  to  the  Romans, 
Rom.  14,  23 :  "  Whatsoever  is  not  of  faith  is  sin."  And  when  men 
always  and  perpetually  continue  in  such  doubt,  they  never  experience 
what  God,  what  Chiist,  or  what  faith  is;  and  they  ultimately 
die  in  desperation,  without  God  and  without  any  knowledge  of 
him. 

Such  is  the  infamous  doctrine  of  our  adversaries, — a  doctrine  which 
is  calculated  to  abolish  the  Gospel,  to  reject  Christ,  and  finally  to 
lead  persons  into  desperation,  feeling  the  pain  and  grief  of  their  con- 
sciences, when  temptations  arise. 

Your  imperial  Majesty  will  graciously  consider,  that  this  does  not 
concern  gold  or  silver,  but  our  souls  and  consciences.  And  here  all 
honest  and  intelligent  individuals  will  carefully  reflect  on  this  matter, 
and  form  some  idea  of  its  nature-  We  may  here  likewise  permit  all 
candid  people  to  judge,  which  have  taught  the  most  beneficial 
doctrine  for  Christian  consciences,  we  or  our  adversaries?  For 
indeed  every  person  must  feel  convinced,  that  it  is  not  agreeable  for 
cus  to  be  engaged  in  disputettions  and  dissensions;  and  if  the 
•greatest  and  most  weighty  reasons  affecting  the  dictates  of  our 
conscience  and  the  salvation  of  our  souls,  had  not  induced  us 
to  contend  ardently  with  our  adversaries,  we  would  have  remained 
silent :  but  inasmuch  as  they  deny  the  holy  Gospel,  the  divine  truth, 
.all  the  expressive  writings  of  the  Apostles,  we  cannot,  consistently 
with  tl^p  will  of  God  and  the  dictates  of  our  own  conscience,  deny 


164  *  APOLOGY. 

this  salutary  doctrine,  this  heavenly  truth,  from  which  we  expect 
our  highest,  our  final,  and  eternal  consolation,  when  this  frail,  trans- 
itory life  shall  cease,  and  when  there  shall  be  no  resort  to  human  aid ; 
nor  can  we  in  any  way  forsake  this  cause,  which  does  not  only  affect 
ourselves  but  the  whole  Christian  church,  and  Jesus  Christ  our 
richest  treasure. 

We  have  now  shown  for  what  reasons  we  have  laid  down  these  two 
parts  in  repentance,  viz.  contrition  and  faith.  And  we  have  pursued 
this  course,  because  we  find  various  passages  concerning  repentance 
in  different  places  in  the  books  of  our  adversaries ;  passages  which 
they  have  quoted  in  a  mutilated  form,  from  the  writings  of  Augus- 
tine and  other  ancient  Fathers,  and  which  they  have  every 
where  so  explained  and  distorted,  as  to  overthrow  entirely  the  doc- 
trine concerning  faith.  Such  passages  as  these,  they  have  intro- 
duced : — Repentance  is  a  pain  by  which  sins  are  punished  ;  again, 
repentance  is  to  bemoan  the  committed  sins,  and  not  to  do  the  re- 
gretted sins  again.  In  these  passages  faith  is  not  at  all  taken  into 
consideration,  nor  in  their  schools  do  they  consider  it,  where  they 
discuss  similar  passages  at  length. 

In  order,  then,  that  the  doctrine  concerning  faith  might  be  the 
more  clearly  understood,  we  have  laid  down  faith  as  a  part  of  re- 
pentance. For  those  passages  which  relate  to  our  contrition  and 
our  works,  and  do  not  touch  upon  the  subject  of  faith,  are  very  dan- 
gerous, as  experience  has  shown.  Now,  if  they  had  taken  in- 
to consideration  the  great  danger  of  souls  and  consciences,  the  Sen- 
tentiaries  and  the  Canonists  would  naturally  have  written  more  cau- 
tiously concerning  their  Decree :  for,  if  the  Fathers  speak  of  the  other 
part  of  repentance  also,  not  only  concerning  one  part,  but  concerning 
both,  concerning  contrition  and  faith,  our  adversaries  should  have 
presented  both  together. 

Tertullian  speaks  of  faith  in  a  very  consolatory  manner,  and  he  es- 
pecially commends  the  divine  oath  of  which  the  prophet  speaks,  Eze- 
kiel  33,  11 :  "  As  I  live,  sayeth  the  Lord  God,  I  have  no  pleasure 
in  the  death  of  the  wicked  ;  but  that  the  wicked  turn  from  his  way 
and  live."  "  Inasmuch  as  God  swears,"  says  he,  "  that  he  de- 
lights not  in  the  death  of  the  sinner,  he  certainly  requires  faith,  that 
we  should  believe  his  oath  and  his  swearing,  that  he  will  forgive  us 
our  sins.  The  promises  of  God  independent  of  this,  we  should  view 
in  the  most  exalted  light.  But  the  promises  of  God  are 
confirmed  by  an  oath ;"  therefore  if  any  one  holds  that  sins  are  not 
forgiven  him,  he  makes  God  a  liar,  which  is  the  greatest  blasphemy. 
For  Tertullian  further  says;    Jnvifat  ad-nabitpm,  juramf  efiam  etc; 


OF  REPENTANCE.  16;^ 

that  is :  "  God  invites  us  to  our  own  salvation  by  his  own  oath,  so 
that  we  may  believe  him.  O,  happy  the  man,  for  whose  sake 
God  swears  I  Woe  unto  us  poor  people,  if  we  do  not  beheve  the 
divine  oath  I" 

And  here  we  should  know  that  faith  must  really  give  credence  to  the 
fact,  that  God  forgives  our  sins  through  grace  for  Christ's  sake,  not 
on  account  of  our  works,  or  our  confession,  or  our  expiation.  For  as 
soon  as  we  base  ourselves  on  our  w^orks,  we  become  doubtful ;  be- 
cause men  w'hose  consciences  are  alarmed,  immediately  discern  that 
their  best  works  are  of  no  avail  in  the  sight  of  God.  Wherefore, 
the  w^ords  of  Ambrose  concerning  repentance  are  excellent,  where 
he  says  :  "  We  must  repent,  and  also  believe  that  grace  is  imparted 
to  us,  provided  that  we  look  for  grace  through  faith ;  for  faith  a- 
waits  and  obtains  grace  as  from  a  handwriting.  Again,  faith  is  even 
this, — the  veil  by  which  sins  are  covered."  Hence  these  are  cfear 
passages  in  the  writings  of  the  Fathers,  relative  not  only  to  works, 
but  also  to  faith.  But  our  adversaries,  not  understanding  the  true 
nature  of  repentance,  do  likewise  not  understand  the  passages  of  the 
Fathers.  They  select  some  passagesin  a  mutilated  condition  fromthose 
Fathers,  concerning  the  one  part  of  repentance,  viz.  contrition  and 
works,  and  that  which  is  said  with  respect  to  faith,  they  pass  over. 

VI.    OF    CONFESSION    AND    EXPIATION. 

Pious  individuals,  having  the  fear  of  God  before  their  eyes,  are 
enabled  to  judge  by  this,  that  much  depends  on  having  and  retaining  in 
the  churches  a  true,  and  an  indubitable  doctrine  concerning  contri- 
tion and  faith.  For  the  great  deception  of  indulgences,  &c.,  and  the 
inadmissible  doctrines  of  the  sophists,  have  given  us  sufficient  expe- 
rience to  know  the  great  evils  and  dangers  arising  from  misconcep- 
tions on  this  subject.  How  did  pious  men  under  popery  seek  with 
great  labor  the  right  way  by  these  instructions,  and  in  such  darkness 
they  were  unable  to  find  it  I 

We  have,  for  these  reasons,  always  been  diligent  in  teaching  clear- 
ly and  correctly  on  this  subject.  With  respect  to  confession  and 
expiatioM  w^e  have  not  contended  particularly ;  because  w^e  also  re- 
tain confession,  on  account  of  absolution  which  is  the  word  of  God, 
through  which  the  power  of  the  keys  absolves  us  from  our  sins.  It 
■would,  therefore,  be  contrary  to  the  w^ill  of  God  thus  to  abohsh  ab- 
solution in  the  churches. 

Those  who  contemn  absolution,  can  have  no  conception  of  the  re- 
mission of  sins  or  of  the  power  of  the  keys.  But  in  our  Confession 
v,'e   profess  to   maintain    that    God   has   not   commanded   the  enu- 


166  APOLOGY. 

ineration  of  sins.  For  their  declaration, — that,  as  every  judge 
must  hear  the  cases  and  the  crimes  before  he  pronounces  judg- 
ment, so  must  sins  be  enumerated,  &c. — is  not  appHcable  to 
the  case.  Absolution  is  merely  a  command  to  announce  the 
remission  of  sins,  and  it  is  not  a  new  jurisdiction  to  investigate  sins  ; 
for  God  is  the  judge.  He  committed  unto  the  Apostles  not  the  office 
of  judge,  but  the  execution  of  grace,  to  absolve  those  who  desire  it. 
And  it  also  releases  and  absolves  us  from  sins  which  do  not  come 
within  our  memory.  Absolution  is  therefore  a  voice  of  the  Gospel, 
through  which  we  receive  consolation,  but  it  is  not  a  judgment  or  a 
law. 

It  is  vain  and  absurd  in  the  view  of  intelligent  men,  to  allege  in 
this  place  the  declaration  of  Solomon,  Prov.  27,  23,  where  he  says : 
Diligenter  cognosce  vultiün  pecoris  tui,  that  is,  "  Be  thou  diligent 
to  'know  the  state  of  thy  flocks,"  &c.,  as  relating  to  confession  or 
absolution ;  for  Solomon  does  not  speak  here  concerning  con- 
fession ;  but  he  commanded  husbandmen  to  be  satisfied  with  their 
own  possessions,  and  to  abstain  from  that  which  did  not  belong  to 
them ;  and  these  words  only  command  each  one  to  be  dihgent  in 
taking  care  of  his  flocks  and  possessions ;  yet  not  forgetting  through 
avarice,  the  fear,  the  command,  and  the  word  of  God. 

But  our  adversaries  give  the  Scripture  whatever  coloring  suits 
their  own  fancy,  contrary  to  the  natural  import  of  the  plain  terms 
in  this  place.  Cognosce  vultum  pecoris,  &c.  Here  cognoscere  must 
signify  hearing  of  confession  ;  cattle  or  sheep  must  here  signify  men ; 
and  stahulum,  we  think,  must  mean  a  school  in  which  there  are  such 
doctors  and  orators.  It  is,  however,  no  strange  thing  for  those  who 
thus  distort  the  holy  Scriptures  and  all  good  arts,  to  err  so  grossly 
in  grammar.  If  any  one  felt  a  desire  to  compare  a  husbandman, 
concerning  whom  Solomon  speaks,  with  a  pastor  of  the  church,  vul- 
tus  would  here  have  to  signify,  not  arcana  conscientics,  but  the  ex- 
ternal walk. 

But  we  shall  pass  this  by.  The  word  confession  is  mentioned  in 
several  places  in  the  Psalms ;  as  in  the  32  Psalm,  verse  5 :  "  I  ac- 
knowledge my  sin  unto  thee,  and  mine  iniquity  have  I  not  hid." 
The  confession  and  acknowledgment  which  are  made  to  God,  are 
the  contrition  itself:  for  when  Ave  confess  to  God,  we  must  acknowl- 
edge in  our  hearts  that  we  are  sinners,  and  not  merely  mention  the 
words  -with  the  mouth,  as  hypocrites  do.  Therefore  the  confession 
which  is  made  to  God,  is  a  contrition  in  the  heart,  in  which  state  we 
feel  the  real  displeasure  and  wrath  of  God,  and  justify  him  in  being 
angry,  and  in  not  being  reconciled  by  our  merits  ;  and  yet  we  should 


OF    CüNI-ESSlON    AND    EXPIATIOX.  167 

seek  mercy  here,  inasmuch  as  God  has  promised  grace  in  Christ.  A 
similar  confession  is  that  in  the  51  Psalm  and  the  4th  verse  :  "  Against 
thee,  thee  only,  have  I  sinned,  and  done  this  evil  in  thy  sight ;  that 
thou  mightest  be  justified  when  thou  speakest,  and  be  clear  when 
thou  judgest :"  that  is,  I  confess  that  I  am  a  sinner,  and  that  I  de- 
serve eternal  wrath,  and  cannot  apj^ease  thy  wrath  with  my  works 
or  wüth  my  merit;  I  therefore  say  that  thou  art  just,  and  doest  just- 
ly punish  us :  I  give  thee  right,  even  if  the  hypocrites  judge  thee, 
that  thou  art  unjust  in  not  regarding  their  merits  and  good  works : 
yes  I  know  that  my  works  cannot  stand  before  thy  judgment ;  but 
through  thy  mercy  we  shall  be  justified,  if  thou  esteem  us  as 
just. 

The  declaration  of  James  may  at  the  same  time  be  produced  by 
some :  "  Confess  your  faults  one  to  another,"  James  5,  16.  But  he 
does  not  speak  of  a  confession  which  is  made  to  a  priest,  but  of 
a  reconciliation  and  an  acknowledgment  by  which  men  often  recon- 
cile themselves  to  their  neighbors. 

And  our  adversaries  must,  to  a  considerable  extent,  condemn  their 
own  doctrine,  if  they  wish  to  maintain  that  it  is  necessary  to  make 
an  enumeration  of  sins,  and  that  God  has  commanded  it.  For,  al- 
though we  retain  confession,  and  assert  that  it  is  necessary  to  qjLies- 
tion  youth  and  inexperienced  people,  for  the  purpose  of  affording 
opportunity  to  give  them  the  better  instructions ;  yet  it  must  ]>e  so 
moderated  as  not  to  ensnare  their  consciences,  which  can  never  be  at 
peace,  while  they  are  under  the  impression  that  to  enumerate  their 
sins  is  an  obligation  to  God. 

Therefore  the  declaration  of  our  adversaries,  that  it  is  essential  to 
salvation  to  make  a  confession  in  which  no  sin  is  concealed, 
is  entirely  false,  because  such  confession  is  impossible.  O,  how 
dreadfully  have  they  perplexed  and  tormented  many  pious  con- 
sciences, by  teaching  that  confession  must  be  entire,  and  that  no 
sin  must  remain  imconfessed  !  for  how  can  a  person  be  certain  that 
he  has  confessed  entirely  ? 

The  Fathers  likewise  have  adverted  to  confession ;  they  do 
not,  however,  speak  of  the  enumeration  of  secret  sins,  but  of  a  cere- 
■  mony  of  public  repentance :  because  in  former  times  those  who  lived 
in  open  vices,  were  not  reinstated  in  the  church,  without  public 
ceremonies  and  reproofs.  It  was  therefore  necessary  for  them,  to 
confess  their  sins  by  name  to  the  priest,  so  that  according  to  the 
enormity  of  the  crime,  expiation  might  be  imposed.  The  whole  cii- 
Cumstance  is,  however,  not  similar  to  the  enumeration  of  sins,  about 
"Which  we  contend  ;  for  this  confession  and  acknowledgment  was  not 


168  APOLOGY. 

made  through  a  false  impression  that  sins  cannot  be  remitted  before 
God  without  it ;  but  by  having  a  knowledge  of  the  sins,  that  ex- 
ternal chastisement  might  be  imposed  on  them. 

And  from  these  external  ceremonies  of  pubhc  repentance,  the 
word  satisf actio  or  expiation  originated.  For  the  Fathers  were 
unwilling  to  receive  those  again,  who  were  found  in  open  vices, 
without  reproof.  And  there  were  many  reasons  for  this.  Because 
it  serves  to  show  that  open  vices  shall  be  punished,  as  also 
the  comment  on  the  Decree  says.'  And  it  was  likewise  improper  to 
permit  those  who  had  fallen  into  public  sins,  immediately  to  approach 
the  sacrament  of  the  Lord's  Supper,  without  examination.  All 
these  ceremonies  have  long  since  discontinued,  and  it  is  unnecessary 
to  re-establish  them ;  because  they  contribute  nothing  to  reconciliation 
before  God.  Nor  was  it  the  intention  of  the  Fathers  in  any  way, 
that  men  should  by  this  means  obtain  the  remission  of  their  sins ;  al- 
though such  outward  ceremonies  were  well  calculated  to  induce  in- 
experienced  persons  to  believe  that  they  contribute  to  salvation. 
But  whoever  teaches  or  holds  such  notion,  evidently  holds  and  teach- 
es a  Jewish  and  heathenish  position ;  for  heathens  also  had  certain 
purifications  by  which  they  imagined  that  they  would  be  reconciled 
to  God. 

But  as  this  custom  of  public  repentance  discontinued,  the  name 
satisf  actio  or  expiation  was  retained ;  and  the  shadow  ofthat  old  cus- 
tom still  continues,  that  in  confession  expiation  is  enjoined ;  and 
they  call  it  opera  non  debita,  we  call  it  satisfactiones  canonicas. 
With  respect  to  this  we  teach  as  we  do  of  the  enumeration  of  sins, 
viz.  that  God  has  not  commanded  these  external  ceremonies, 
that  they  are  unnecessary,  and  contribute  nothing  to  the  remission 
of  sins :  for  this  doctrine  must  above  all  things,  be  maintained  and 
preserved,  that  we  obtain  the  remission  of  sins  through  faith,  and 
not  through  our  w^orks,  which  are  performed  before  or  after  we  are 
converted  or  born  anew  in  Christ. 

And  we  have  especially  spoken  de  satisf actionihus,  in  order 
that  no  one  might  suppose  that  we  could  merit  the  forgiveness  of 
sins  by  our  expiation ;  by  which  the  doctrine  of  faith  would  be 
suppressed.  For  the  fearful  error  de  satisf  actionihus,  or  concerning 
expation,  thus  crept  in,  and  it  was  established  by  certain  improper 
doctrines  which  our  adversaries  wrote,  viz :  that  expiation  is  such 
a  work,  by  which  the  divine  wrath  and  displeasure  are  reconciled. 

Our  adversaries  themselves,  however,  confess  that  satisfactiones , 
or  expiations  do  not  oblitei-ate  the  crime  before  God,  but  they  imag- 
ine that  these  expiations   only  acquit   and   release  the   pain  or  pun- 


OF    CONFESSION    AND    EXPIATION.  169 

isliment.  For  they  teach,  that,  when  sins  are  for.given,  God  alone  for- 
gives the  crime  or  c?//jo«  without  means;  and  yet,  because  he  is  a  just 
God,  he  does  not  leave  sins  unpunished,  but  he  changes  eter- 
nal, into  temporal  punishment.  They  add  more  still,  that  a  part  of 
the  temporal  punishment  is  remitted  through  the  power  of  the  keys  ; 
but  a  portion  must  be  redeemed  by  satufadiones  or  expiations. 
And  it  is  impossible  to  understand  which  part  of  the  punishment  or 
pain  is  released,  through  the  power  of  the  keys,  unless  they  would 
say  that  a  portion  of  the  pain  of  purgatory  is  remitted  ;  from  which 
it  would  follow^  that  expiations  contribute  only  to  a  liberation  of  the 
pains  of  purgatory.  And  they  further  assert  that  expiations  are  ef- 
ficacious before  God,  if  they  are  made  by  those  who  have  fallen  even 
into  fatal  sin :  as  if  God  would  permit  himself  to  be  reconciled  by 
those  who  are  lying  in  fatal  sins,  and  who  are  his  enemies. 

These  are  nothing  but  visionary,  fabulous  doctrines  and  notions, 
unfounded  in  the  Scriptures,  and  repugnant  to  all  the  writino-s  of  the 
ancient  Fathers.  Nor  did  Lombard  teach  in  this  manner,  con- 
cerning expiations  or  satisf actio nihus.  The  scholastics,  it  is  true, 
understood  from  hearsay,  that  at  one  time  there  were  expiations 
isatisfactioms)  in  the  church,  but  they  did  not  consider  that  it 
was  an  external  ceremony,  where  the  publice  pcenilentes,  or  the  pen- 
itents w^ere  compelled  to  appear  before  the  church,  with  a  ceremony 
which  was  instituted  for  this  purpose : — first,  as  a  terror  and  an  ex- 
ample, from  which  others  might  take  warning ;  second,  as  a  test, 
whether  those  sinners  or  penitents  who  desire  grace  again,  had  sin- 
cerely repented.  In  a  word,  they  did  not  perceive  that  such  expia- 
tion was  a  discipline,  and  an  external  chastisement, — a  thing,  like 
any  other  moral  disciphne,  instituted  for  a  restraint  and  terror.  They 
have  taught,  moreover,  that  it  contributes,  ntot  only  to  discipline,  but 
also  to  a  reconciliation  with  God,  and  that  it  is  essential  to  salvation. 
But  as  they  have,  in  many  other  instances,  intermingled  the  king- 
dom of  Christ,  which  is  spiritual,  and  the  kingdom  of  the  world  and 
external  discipline;  so  they  have  likewise  done  with  expiations. 
The  notes  to  the  canons,  however,  show  in  many  places,  that  these  ex- 
'•  piations  were  intended  to  serve  only  as  an  example  before  the  church. 

But  here  let  us  observe,  how  our  adversaries  demonstrate  and  estab- 
Ksh  such  wild  conceits  as  those  in  their  Confutation,  which  they  at  last 
obtruded  on  your  imperial  Majesty.  They  quote  many  passages 
from  the  Scriptures,  for  the  purpose  of  making  if  appear  to  inexpe- 
rienced people,  that  their  doctrine  relative  to  expiations,  is  founded 

the  Scriptures, — a  doctrine  wdiich,  however,  was  not  vet  known 

rhe  days  of  Lombard.     They  produce  these  passan:es  : — "  Repent 

22 


170  APOLOGY. 

ye,"  Mark  1,  15  ;  "  Bring  forth  fruits  meet  for  repentance/'  Matt,- 
3,  8  ;  again,  "  Yield  your  members  servants  to  righteousness  unta 
holiness,"  Rom.  6,  19 ;  again,  Christ  said  "  Repent ;"  again, 
he  commanded  the  apostles  to  freach  repentance,  Luke  24,  47  j 
and  Peter  preached  repentance,  Acts  2,  38.  Afterwards  they  ex- 
hibit certain  passages  from  the  Fathers  and  Canons,  and  conclude 
that  expiations  in  the  church,  contrary  to  the  Gospel,  contrary  to 
the  Decree  of  the  Fathers  and  of  the  council,  contrary  to  the  decision 
of  the  holy  church,  shall  not  be  abolished  ;  but  those  who  obtain  ab- 
solution, shall  accomplish  the  penance  and  expiation,  which  have  been 
imposed  on  them  by  the  priest. 

May  God  expose  and  chastise  these  impious  sophists,  who  distort 
so  treacherously  and  basely  the  holy  Gospel,  according  to  their  wild 
conceits.  What  pious  and  honest  man  is  there,  who  would  not  be 
moved  with  indignation,  by  such  public  abuse  of  the  divine  word  ? 
Christ  says  "  Repent ;"  the  apostles  also  preach  repentance ;  is 
it,  therefore,  proved  by  these  passages,  that  God  does  not  forgive 
sins,  except  on  account  of  this  imaginary  expiation?  Who  has 
taught  these  rude,  shameless  dolts  such  dialectics  ?  But  to  trifle  thus 
with  God's  word,  and  to  arrogate  a  license  so  preposterous, 
are  neither  dialectics  nor  sophistry,  but  shameful  wickedness.  They 
assign  in  a  dark  and  an  obscure  manner,  this  passage  from  the  Gos- 
pel, "  Repent,"  &.c.,  for  the  purpose  of  making  inexperienced  per- 
sons, when  they  hear  that  these  words  are  alleged  against  us  from 
the  Gospel,  think  that  we  are  people  who  do  not  at  all  approve  of 
repentance.  With  such  unjust  artifices  they  act  towards  us.  Al- 
though they  know  that  our  instructions  relative  to  repentance  are 
correct ;  yet  they  wish  to  deter  the  people,  and  to  inflame  them  with 
animosity  against  us,  so  that  the  inexperienced  may  cry  out,  "  cru- 
cify, crucify  these  impious  heretics  who  have  no  confidence  in  re- 
pentance, and  are  so  manifestly  proved  to  be  liars." 

But  we  comfort  ourselves  with  this,  and  we  are  sure,  that  among 
pious  individuals,  yes,  among  honest  and  upright  persons,  such 
shameless  falsehoods,  and  perversion  of  the  holy  Scripture,  will  effect 
nothing.  And  the  Lord  God  will  likewise,  as  certain  as  he  is  a  liv- 
ing God,  not  long  suffer  such  calumnies  and  unheard  of  wickedness  ^ 
for  the  first  and  second  commandments  of  God  will  certainly  con- 
found them. 

And  inasmuch  as  we  have  embraced  in  our  Confession  nearly  ev' 
ery  prominent  article  of  the  whole  Christian  doctrine,  so,  that  there* 
can  be  no  matter  under  the  sun,  that  is  more  important  and  weighty 
than  this ;  men  should  justly  have  been  selected  who  might  have  evür 


OF    CONFESSION    AND    EXPIATlOfJ.  171 

ployed  due  fidelity  and  application,  in  this  high  and  most  weighty 
cause,  which  concerns  the  entire,  holy,  Christian  religion,  the  well- 
being  and  union  of  the  whole  Christian  church,  and  so  many  innu- 
merable souls  and  consciences  throughout  the  world,  in  the  present 
day  and  in  the  days  of  our  posterity, — men  who  were  more  pious, 
intelligent,  experienced,  virtuous,  and  honest,  and  who  manifested  a 
more  sincere  and  conscientious  feeling  for  the  common  good  and  union 
of  the  church,  and  for  the  well-being  of  the  kingdom,  than  the 
loose,  thoughtless  sophists  who  have  written  the  Confutation. 

And  you,  lord  cardinal  Carapeggi,  as  the  most  intelligent,  to  whom 
these  affairs  at  Rome  have  been  entrusted,  whose  wisdom  is  applauded, 
if  you  wished  to  regard  and  manifest  a  concern  for  nothing  but  the 
honor  of  the  pope  and  the  see  at  Rome,  you  should  have  transacted 
affairs  in  a  better  and  more  skilful  manner,  and  have  made  every  ef- 
fort to  prevent  the  writing  of  a  Confutation  so  pernicious,  by  these 
or  similar  sophists,  on  a  matter  so  great  and  important, — a  thing 
which  is  calculated  to  incur,  both  in  the  present  day  and  in  the  days 
of  our  posterity,  for  you  nothing  but  derision,  and  the  eternal,  irre- 
vocable disgrace  and  injury  of  your  reputation  and  name. 

And  ye  Romanists  perceive,  that  these  are  the  last  times  before  the 
day  of  judgment,  concerning  which  Christ  has  given  warning,  that 
many  dangers  shall  befall  the  church.  You  then,  who  wish  to  be 
called  the  watches,  the  shepherds,  and  the  chiefs  of  the  church, 
should  be  on  your  guard,  with  care  and  the  greatest  diligence  at 
this  time.  There  are  already  many  evidences  before  our  eyes,  which 
indicate,  that,  if  you  do  not  apply  and  conduct  yourselves  altogether 
in  a  becoming,  prudent,  and  proper  manner  at  this  time,  a  great  and 
powerful  change  will  obtain  in  the  whole  Roman  see  and  customs. 
And  you  dare  not  anticipate,  yea,  you  dare  not  think,  that  you  will 
retain  the  congregations  and  churches  to  yourselves  and  the  Roman 
see,  by  power  and  the  sword  alone ;  for  pious  consciences  cry  after 
truth  and  proper  instructions  from  the  word  of  God ;  and  to  these, 
death  is  not  so  bitter,  as  to  be  in  doubt  about  certain  doc- 
trines. They  must,  therefore,  seek  where  they  can  find  in- 
struction. If  you  wish  to  keep  the  churches,  you  must  endeavor 
to  establish  correct  instruction  and  preaching,  by  which  you  will  be 
enabled  to  secure  a  good  will  and  constant  obedience. 

We  shall  return  to  our  subject.  The  passages  of  Scripture  quoted 
fey  our  adversaries,  do  not  speak  of  expiations  or  satisfactions,  about 
which  our  adversaries  c^iitend.  It  is  therefore  a  mere  falsification 
of  the  Scripture,  to  explain  -the  word  of  God  according  to  their  false 
.opinions ;  and  we  say,  that  where  there  is  true  repentance  and  a  ren- 


172  APOLOGY. 

ovation  of  the  Holy  Ghost,  in  the  heart,  there,  truly,  good  fruits 
and  good  works  follow,  and  it  is  impossible  for  a  person  to  be  con- 
verted to  God,  and  to  repent,  and  to  be  in  possession  of  sincere  con- 
trition, without  a  succession  of  good  works  or  fruits ;  for  a  heart  and 
conscience,  which  have  really  felt  their  wretchedness  and  sins,  and 
are  really  alarmed,  will  not  zealously  seek  or  esteem  the  lusts  of  the 
world ;  and  whoever  is  in  possession  of  faith,  feels  thankful  to  God, 
and  regards  and  loves  his  commandments :  nor  can  there  be  within 
the  heart  a  true  repentance,  if  we  do  not  manifest  external  good  works 
and  Christian  patience.  And  this  is  also  the  meaning  of  John  the 
baptist,  where  he  says  :  "  Bring  forth,  therefore,  fruits  meet  for  re- 
pentance," Matt.  3,  8 ;  again,  of  Paul,  where  he  says  to  the  Ro- 
mans :  "  Yield  your  members  servants  to  righteousness  imto  holi- 
ness," Rom.  6,  19.  And  Christ,  where  he  says  :  "  Repent,"  Mark 
1,  15,  speaks,  undoubtedly,  concerning  the  whole  repentance,  and 
concerning  the  whole  new  life  and  its  fruits.  He  does  not  speak 
with  respect  to  the  hypocritical  expiations,  of  which  the  scholastics 
dream,  and  dare  to  say  that  they  compensate  for  the  punishment 
before  God,  even  if  they  are  performed  by  persons  who  have  fallen 
into  irrevocable  sins.  This  would,  indeed,  be  a  precious  divine 
service. 

There  are  hkewise  many  other  arguments  and  reasons,  which 
show  that  the  above  quoted  passages  of  Scripture,  do  not  accord  with 
the  expiations  of  which  the  scholastics  speak.  They  imagine  and  say, 
that  expiations  are  works  which  we  are  not  under  obligation  to  do. 
But  the  holy  Scriptures,  in  these  places  which  have  been  quoted,  re- 
quire such  works  as  we  are  under  obligation  to  do  ;  for  these  words 
of  Christ,  where  he  said ;  "  Repent,"  are  words  of  divine  command- 
ment. 

Again,  our  adversaries  write :  that  those  who  confess,  if  even  they 
are  unwilling  to  accept  the  expiations  imposed  on  them,  do  not,  how- 
ever, sin  on  that  account,  but  they  will  be  compelled  to  bear  and  ex- 
piate the  punishment  in  purgatory.  Now,  there  can  be  no  doubt 
that  these  passages :  "  Repent,"  &c. ;  again,  Paul,  "  Yield  your 
members  servants  to  righteousness, "  and  the  like  passages,  are  de- 
clarations of  Christ  and  of  Paul,  which  do  not  refer  to  purgatory, 
but  pertain  to  this  life  alone. 

It  is,  therefore,  impossible  to  apply  them  to  the  imposed  expia- 
tions, which  may  be  accepted  or  rejected ;  for  the  commandments  of 
God  are  not  left  so  discretionary  with  us. 

In  the  third  place,  the  law  and  canon  of  the  pope,  declare  that 
through  indulgences  such  expiations  are  released.  Cap.  Com.  ex  eo, 


OF    CONFESSION    AND    EXPIATION.  173 

He  pcenifentiis.  But  indulgences  release  no  one  from  these  com- 
mandments :  "  Repent,"  "  Bring  forth,  therefore,  fruits  meet  for 
repentance,"  &c. 

It  is,  therefore,  clear  that  these  passages  of  Scripture,  are  quoted  for 
a  purpose  entirely  improper,  as  bearing  an  allusion  to  expiations ;  for  if 
the  punishments  of  purgatory  are  expiations,  {satifactiones  or  satis- 
passiones,)  or  if  expiations  are  an  acquittal  of  the  pains  of  purgatory, 
the  above  quoted  passages  of  Christ  and  of  Paul,  must  likewise  show 
and  prove,  that  souls  descend  into  purgatory,  and  there  suffer  pain : 
and  as  this  necessarily  follows  from  the  opinions  of  our  adversaries, 
all  these  passages  must  be  viewed  in  a  new  light,  and  explained  in 
this  manner : — Facite  f nidus,  etc.  Bring  forth  fruits  meet  for 
repentance ;  that  is,  suffer  in  purgatory  after  this  life.  But  it  is 
unpleasant  to  employ  many  more  words  about  the  erroneous  opinions 
of  our  adversaries,  which  are  so  manifest :  it  is  known  to  be  true 
that  the  Scriptures  in  these  places,  speak  of  works  which  we  are  un- 
der obhgation  to  do,  and  of  the  whole  new  life  of  a  Christian,  &c. 
and  not  of  these  imaginary  works  which  we  are  not  constrained  to 
perform,  and  of  which  our  adversaries  speak.  And  yet,  by  these 
falsehoods,  they  maintain  their  orders,  the  traffic  of  the  mass,  and 
other  innumerable  traditions,  viz.  that  these  are  works  to  expiate  the 
pain  and  punishment,  even  if  they  do  not  expiate  the  crime  before 
God. 

Now,  if  the  passages  cited  from  the  Scriptures,  do  not  at  all  indi- 
cate that  by  works  which  we  are  under  no  obligation  to  perform,  the  e- 
ternal  pain  or  purgatory  is  compensated,  our  adversaries  assert,  with- 
out any  grounds,  that  by  such  expiations  the  punishments  of  purga- 
tory are  released. 

Neither  has  the  power  of  the  keys  authority  to  impose  pain,  or  to  ac- 
q\iit  the  pain  in  part,  half,  or  altogether.  We  read  such  dreams  and 
falsehoods  no  where  in  the  Scripture :  Christ  speaks  of  the  remission 
of  sins,  where  he  says:  "Whatsoever  ye  loose,"  &c..  Matt.  18,  18. 
When  sins  are  forgiven,  death  is  likewise  removed,  and  eternal  life, 
given.  And  the  text:  "  Whatsoever  ye  loose,"  &c.,  does  not  speak 
of  the  imposing  of  punishment,  but  of  the  retention  of  sins  on  those 
who  do  not  repent. 

Although  we  maintain  that  good  fruits  and  works  should  follow 
genuine  repentance,  to  th'e  honor  of  God  and  thankfulness  to  him,  and 
we  have  his  command  concerning  these  good  works  and  fruits;  as, 
fasts,  prayer,  alms,  &c. ;  yet  we  have  no  authority  from  the 
Scripture,  that  the  wTath  of  God  or  eternal  punishment,  can  be  re- 
leased by  the  punishment  of  purgatory,  or  by  satis factiones  or  ex- 


174  APOLOGY. 

piations ;  that  is,  by  certain  works  which,  without  this,  we  would 
not  be  bound  to  do,  or,  that  the  power  of  the  keys,  has  authority 
to  impose  punishment,  or  to  release  one  part  of  it.  These  things, 
our  adversaries  should  show  from  the  Scripture, — this,  however,  they 
will  not  attempt. 

It  is,  moreover,  certain  that  the  death  of  Christ  is  an  expiation, 
not  only  for  the  crime  towards  God,  but  also  for  eternal  death,  as 
the  words  of  Hosea  clearly  read  :  "  O  death,  I  will  be  thy  plagues," 
Hosea  13,  14.  What  kind  of  an  abomination  is  it  then,  to  say  that 
the  death  of  Christ  expiates  the  crime  before  God,  but  the  punish- 
ment, which  we  suTer,  releases  us  from  eternal  death?  just  as  if 
these  words  of  the  prophet,  "O  death,  I  will  be  thy  plagues,"  ought 
to  be  understood,  not  concerning  Christ,  but  concerning  our  works, 
and  besides,  concerning  feeble  human  ordinances  which  God  has  not 
comnanrled.  And  they  dare  to  say  further  still,  that  these  works 
expiate  eternal  death,  even  if  they  are  performed  in  fatal  sin. 

These  inadmissible  opinions  of  our  adversaries,  must  doubtless, 
painfully  affect  a  pious  heart :  whoever  reads  and  considers  them, 
must  indeed  be  moved  with  indignation,  by  such  manifest  doctrine  of 
devils,  which  Satan  himself  has  disseminated  in  the  world,  to  sup- 
press the  true  doctrine  of  the  Gospel,  in  order  that  no  one,  or  but 
iew,  might  be  instructed  what  the  law  or  the  Gospel,  what  repen- 
itance  or  faith,  or  the  benefits  of  Christ,  are. 

For  thus  they  say  concerning  the  Jaw : — God  considering  our  in- 
ürmities,  constituted  for  man  a  boundary  and  a  measure  of  works, 
which  man  is  under  obligation  to  fill ;  these  are  the  works  of  the  ten 
commandments,  &c.,  so  that  by  the  superfluous,  by  operibus  supere- 
rogattonis,  that  is,  by  the  works  which  he  is  not  required  to  do,  he 
might  expiate  his  errors  and  sins. 

Here  they  imagine  that  a  man  may  or  can  thus  fulfil  the  law  of 
God,  and  do  something  more  than  it  requires:  when  at  the 
same  time  all  the  Holy  Scriptures  and  all  the  prophets  show,  that 
the  law  of  God  requires  much  more  than  we  shall  ever  be  able  to 
do.  But  they  wish  to  think  that  the  law  of  God  and  himself  are 
satisfied  with  external  works,  and  they  do  not  see  how  the  law  re- 
quires us  to  love  God  with  all  our  heart,  &c.,  and  to  be  free  from 
every  lust.  There  is,  therefore,  no  person  on  earth,  that  does  as 
much  as  the  law  requires.  *  , 

Therefore,  these  pretended  opinions  of  our  adversaries,  that  we  are 
able  to  do  more  than  the  divine  law  requires,  must  appear  absurd  and 
puerile  in  the  view  of  intelligent  persons :  although  we  are  able  to 
do  some  external  works,  which  are  commanded,  not  of  God,  but  of 


OF    CONFESSION   AND    EXPIATION.  175 

men,  and  which  Paul  calls  beggarly  ordinances,  yet  it  is  idle  and  ab- 
surd to  believe  that  by  this  means,  we  fulfil  the  law  of  God,  yes,  do 
more  than  he  requires. 

Again,  God  has  commanded  sincere  prayer,  real  alms,  and  fasts ; 
and  inasmuch  as  they  have  been  ordered  by  him,  no  one  can  omit 
them,  with  impunity.  But  works,  in  so  far  as  they  are  not 
commanded  in  the  divine  law,  but  have  been  framed  according  to  hu- 
man caprice,  are  nothing  but  ordinances  of  men,  in  reference  to 
which,  Christ  says :  "  In  vain  they  do  worship  me,  teaching  for  doc- 
trines, the  commandments  of  men,"  Matt.  15,  9  ;  as,  special  fasts 
which  they  have  instituted  not  for  the  purpose  of  mortifying  the  flesh, 
but  to  honor  God,  and,  as  Scott  says,  to  release  from  eternal  death; 
and  some  special  prayers  and  particular  alms,  which  they  have  set  a- 
part  as  a  service  to  God,  intended  to  reconcile  us  to  him,  ex  opere 
operato,  and  to  liberate  us  from  everlasting  condemnation.  For  they 
assert  and  teach,  that  such  works,  ex  opere  operato,  that  is,  through 
the  accomplished  work,  expiate  for  sins,  and  that  such  expiation  a- 
vails,  even  in  instances  of  irrevocable  sin. 

There  are,  moreover,  other  works  that  are  still  less  authorized  by 
divine  commands  ;  as  rosaries,  pilgrimages,  which  are  various;  for 
some  go  in  full  array  to  St.  .Jacob,  others  with  bare  feet  &c.:  this,  Christ 
calls  idle  and  useless  services  to  God ;  therefore  they  are  not  essen- 
tial to  reconcile  God,  as  our  adversaries,  however,  persist  in  saying; 
and  these  works,  such  as  pilgrimages,  they  commend  and  regard  as 
great  invaluable  works,  calling  them  opera  siipererogaiionis ;  and 
what  is  more  impious,  and  still  more  blasphemous,  is  that  the  honor 
is  ascribed  to  them,  which  belongs  to  the  blood  and  death  of  Christ 
alone,  as  if  they  should  be  the  pretium,  that  is  the  treasure,  by 
which  we  are  released  from  eternal  death. 

In  this  manner,  these  pilgrimages  are  preferred  to  the  works,  pre- 
scribed in  the  ten  commandments,  and  thus  the  law  of  God  is  im- 
paired in  two  ways.  First,  by  the  opinion  that  they  have  satisfied 
the  law,  if  they  have  performed  the  external  works  ;  second,  by  re- 
garding these  insignificant  ordinances  of  men,  more  highly  than  those 
works  which  God  has  commanded. 

And  finally,  the  doctrine  of  repentance  and  grace,  is  likewise  sup- 
pressed ;  for  eternal  death  and  the  agonies  of  hell,  cannot  be  remov- 
ed in  such  a  manner  as  they  imagine  ;  a  different  and  a  richer  trea- 
sure is  required  to  purchase  us  from  death,  eternal  agonies,  and  pains, 
than  our  works.  For  to  presume  to  become  righteous  by  works,  is 
a  fruitless  attempt,  and  persons  possessing  such  righteousness, 
never  once  consider  what  death  is ;  but  as  the  wrath  of  God  cannot 


176  APOLOGY. 

be  overcome  otherwise  than  by  faith  in  Christ :  so  also  death  is  sub- 
dued by  Christ  alone,  as  Paul  says :  "  But  thanks  be  to  God,  which 
giveth  us  the  victory  through  our  Lord  Jesus  Christ,"  1  Cor.  15, 
57.  He  does  not  say,  which  giveth  us  the  victory  through  our  ex- 
piations. 

Our  adversaries  treat  concerning  the  remission  of  sins  before  God, 
in  a  loose  speculative  manner,  not  perceiving  that  the  forgiveness  of 
such  errors,  and  the  redemption  from  God's  wrath  and  from  eternal 
death,  are  things  of  so  great  importance,  that  they  can  be  obtained 
only  by  the  one  Mediator  Christ,  and  by  faith  in  him. 

Inasmuch  then,  as  the  death  and  blood  of  Christ  are  the  proper 
expiation  for  eternal  death ;  and  inasmuch  as  our  adversaries  them- 
selves acknowledge  that  the  works  of  expiation  are  such  as  we  are 
under  no  obligation  to  do, — but  these  are  human  ordinances,  concern- 
ing which  Christ,  Matt.  15,  9,  says  that  they  are  vain  services  to 
God  ;  we  may  safely  conclude  from  their  own  assertions,  that  God 
has  not  ordered  such  expiations,  and  likewise  that  they  do  not  re- 
lease from  pain  and  guilt,  or  from  the  punishments  of  purgatory. 

Our  adversaries  may  perhaps  allege  against  us  that  pain  and  pun- 
ishment are  necessary  to  repentance ;  because  Augustine  says :  "  Re- 
pentance is  a  vengeance,  an  anguish,  and  a  punishment,  on  account 
of  sins."  But  he  speaks  of  contrition  and  repentance  entire ;  conse- 
quently they  display  their  ignorance,  by  explaining  his  words  so  as 
to  apply  to  their  ceremonies  of  expiation,  and  by  adding  still  further, 
that  such  expiation  must  earn  remission  from  eternal  death. 

We  grant  that  there  is  in  repentance  a  punishment  of  sins ;  for 
the  great  terrors,  arising  from  the  censure  of  sin  within  us,  are  punish- 
ments much  more  severe  than  pilgrimages  and  such  vanities ;  but  this 
terror  does  not  pertain  to  expiation,  nor  does  it  merit  the  remission 
of  sins,  or  the  redemption  from  eternal  death,  but  if  we  were  not 
consoled  by  faith,  this  alarm  and  chastisement  would  be  nothing  but 
sin  and  death.  In  this  manner  Augustine  teaches  concerning  pun- 
ishment. But  our  adversaries,  the  egregious  dolts,  do  not  understand 
the  nature  of  repentance  or  contrition,  but  they  are  occupied  in  their 
juggling,   their  rosaries,  pilgrimages,  and  the  like. 

But  here  they  say  that  God,  as  a  righteous  judge,  must  punish 
sins.  Yes,  certainly  he  punishes  sins,  when  he  pours  his  wrath 
upon  our  consciences  in  such  alarm  and  fills  them  with  anguish ; 
as  David,  Psalms  6,  1,  says  :  "  O  Lord,  rebuke  me  not  in  thine  an- 
ger, neither  chasten  me  in  thy  hot  displeasure."  And  Jeremiah, 
Jer.  10,  24,  says  :  "  O  Lord,  correct  me,  but  with  judgment ;  not 
in  thine  anger,  lest  thou  bring  me  to  nothing."     Here  he  surely 


OF    CONFESSION    AND    EXPIATION.  177 

speaks  of  great  ineffable  anguish :  and  our  adversaries  themselves 
acknowledge  that  contrition  can  be  so  bitter  and  violent,  as  to  super- 
sede the  use  of  expiation.  Wherefore,  contrition  is  greater  pain  in 
reality  than  expiation. 

The  saints,  moreover,  must  be  subject  to  death  and  different  kinds 
of  crosses  and  afflictions,  like  others  are,  as  Peter,  1  Pet.  4,  17,  says : 
*'  For  the  time  is  come,  that  judgment  must  begin  at  the  house  of 
God."  And  although  these  afflictions  are  frequently  pain  and  the 
punishments  of  sins,  yet  they  are  designed  for  a  different  purpose  in 
the  Christian,  viz.  to  urge  and  exercise  him  to  perceive,  in  tempta- 
tions, his  own  weakness  in  faith,  and  to  teach  him  to  resort  to  God 
for  aid  and  consolation ;  as  Paul  says  of  himself:  "  That  we  were 
pressed  out  of  measure,  above  strength,  insomuch  that  we  despaired 
even  of  life :  but  we  had  the  sentence  of  death  in  ourselves,  that  we 
should  not  trust  in  ourselves,  but  in  God,  which  raiseth  the  dead," 
2  Cor.  1,  8,  9.  And  Isaiah,  Isaiah  26,  16,  says :  "  Lord,  in  trou- 
ble have  they  visited  thee ;  they  poured  out  a  prayer  when  thy  chas- 
tening was  upon  them  ;"  that  is,  the  state  of  necessity  and  anguish 
in  which  "they  were,  was  a  discipKne  to  them.  From  which  it  ap- 
pears that  afflictions  are  disciplines  by  which  God  exercises  the 
saints.  Again,  God  also  sends  afflictions  upon  us,  to  mortify  and 
obliterate  the  sins  which  yet  remain  in  us,  that  we  may  be  renewed 
in  spirit,  as  Paul,  Rom.  8,  10,  says :  "  The  body  is  dead  because  of 
sin  ;"  that  is,  it  will  daily  be  more  and  more  mortified  on  account  of 
sins,  which  are  yet  remaining  in  the  flesh ;  and  death  itself  is  condu- 
cive to  the  termination  of  sinful  flesh,  so  that  we  may  raise  from  the 
dead  altogether  holy  and  renewed. 

We  are  not  liberated  from  these  tribulations  and  pains,  by  these 
expiations ;  therefore  no  one  has  a  right  to  assert  that  they  compen- 
sate for  such  crosses  and  afflictions,  and  that  they  remove  temporal 
punishment  of  sins ;  for  it  is  certain,  that  the  power  of  the  keys 
can  free  or  absolve  no  one  from  crosses,  or  other  common  tribulations. 
And  since  they  wish  the  word  jicenm^  by  which  satisfaction  is  made, 
to  be  understood  of  common  tribulations ;  how  then  can  they  teach 
that  men  must  make  expiations  in  purgatory  ? 

They  allege  against  us  the  example  of  Adam,  and  that  of  David  who 
was  punished  on  account  of  his  adultery  :  out  of  those  examples  they 
constitute  a  universal  rule,  that  eachsin  must  have  its  peculiar  temporal 
punishment,  before  it  is  forgiven.  We  have  stated  before,  that  Chris- 
tians suffer  tribulations,  by  which  they  are  disciplined :  in  this  man- 
ner they  suffer  alarm  in  fheir  conscience,  and  many  Haonies  and 
temptations.     Thus,  God  also  imposes  pain  and  punii>hmonl  on  cer- 


178  APOLOGY. 

tain  sins,  for  an  example.  And  vnth  these  punishments  the  power  of 
the  keys  has  nothing  to  do  ;  but  it  is  the  part  of  God  alone  to  impose 
them  and  to  remit  them,  at  his  own  pleasure. 

And  it  does  by  no  means  follow,  that  if  there  was  a  peculiar  pun- 
ishment inflicted  on  David,  there  is,  besides  the  common  crosses  and 
afflictions  of  Christians,  still  a  punishment  of  purgatory,  where  each 
sin  has  its  proper  degree  and  portion  of  punishment.  For  we  can 
read  no  where  in  the  Scriptures,  that  there  is  no  possible  means  by 
which  we  can  be  released  from  eternal  pain  and  death,  except  by 
such  acquittal  of  our  sufferings  and  expiations :  but  the  Scripture  ev- 
ery where  testifies  that  w^e  obtain  the  remission  of  sins  without  mer- 
it, through  Christ,  and  that  Christ  alone  has  subdued  death  and  sin ; 
we  should,  therefore,  not  subjoin  or  add  our  merits.  And  although 
Christians  must  endure  various  pains,  chastisements,  and  tribulations ; 
yet  the  Scripture  shows  that  these  are  imposed  on  us  for  the  purpose 
of  humbling  and  mortifying  our  old  Adamic  nature,  and  not  for  the 
purpose  of  liberating  us  from  eternal  death. 

It  is  admitted  in  the  Scriptures  that  Job  was  not  afflicted  on  account 
of  any  evil  deed.  Wherefore  it  follows  that  afflictions  and  temptations 
are  not  always  evidences  of  divine  wrath ;  but  men  should  be  carefully 
taught  to  view  them  in  a  very  different  light,  viz.  as  evidences  of  favor, 
so  that  they  may  not  think  that  God  has  forsaken  them,  when  they 
are  afflicted.  The  other  proper  fruits  of  the  cross  should  be  consid- 
ered, viz.  that  God  arrests  us,  and  performs  a  strangz  work,  as  Isa- 
iah says,  Isaiah  28,  21,  so  that  he  may  do  his  proper  work  in  us,  as  he 
continues  concerning  this  with  a  long  consolatory  discourse  in  his  28th 
chapter.  And  where  the  disciples  enquired  concerning  the  Wind  man, 
John  9, 3,  Christ  says :  "  Neither  hath  this  man  sinned,  nor  his  parents: 
but  that  the  works  of  God  should  be  made  manifest  in  him."  And  thus 
says  Jeremiah,  the  prophet :  "  They  whose  judgment  was  not  to  drink 
of  the  cup  have  assuredly  drunken,"  Jer.  49,  12.*  Thus  the  prophets 
were  slain,  thus  John  the  baptist,  and  other  saints  were  put  to  death; 

Wherefore,  afflictions  are  not  always  punishments  or  pains  for  for-; 
mer  sins,  but  they  are  dispensations  of  God,  designed  for  our  benefit, 
so  that  the  power  and  strength  of  God  may  be  the  more  conspicuous 
in  our  weakness,  showing  that  he  is  able  to  assist  in  the  midst  of , 
death.     Thus  says  Paul^  2  Cor.  12,  9 :  God's  "  strength  is  made  : 
perfct  in  w^eakness."     We  ought  therefore,  to  sacrifice  our  bodies  for 
the  will  of  God,  to  manifest  our  patience  and  obedience,  not  to  liber- 
ate ourselves  from  eternal  death  or  everlasting  punishment :  because, 
for  this  purpose,  God  has  instituted  another  remedy,  namely,  the 
death  of  his  Son,  Christ  our  Lord, 


OF    CONFESSION    AND    EXPIATION.  179 

And  in  this  manner,  St.  Gregory  explains  the  example  of  David, 
'where  he  says :  "  If  God  threatened  him  on  accoimt  of  that  sin,  that 
he  might,  in  this  manner,  he  humbled  by  his  son,  why  then  did  he 
permit  the  menace  to  be  issued,  when  the  sin  was  already  forgiven  ? 
It  must  be  answered,  that  the  remission  was  granted  in  order  that 
the  man  might  not  be  obstructed  in  the  reception  of  eternal  life ;  the 
threatened  punishment,  nevertheless,  followed,  that  he  might  prove 
him  and  retain  him  in  humility."  Thus  God  has  likewise  imposed 
natural  death  on  man,  and  it  is,  when  sins  are  forgiven,  not  removed, 
in  order  that  those  whose  sins  are  remitted,  may  be  established  and 
proved  and  sanctified.  ^ 

Now,  it  is  evident  that  the  power  of  the  keys  does  not  obviate 
these  common  chastisements ;  as,  wars,  famines,  and  similar  plagues ; 
again,  that  canonical  expiations  {canonici  satisfadiones)  do  not  ex- 
empt us  from  these  plagues,  so  as  to  avail  and  benefit  us  if 
we  even  are  in  fatal  sins.  Our  adversaries  themselves  like- 
wise confess  that  they  do  not  impose  expiations  for  these  common 
plagues,  but  for  purgatory  ;  hence  their  expiations  are  mere  fantas- 
tic dreams. 

But  here  some  allege  the  declaration  of  Paul,  1  Cor.  11,  31: 
"For  if  we  would  judge  ourselves,  we  should  not  be  judged." 
From  this  they  conclude :  If  we  would  impose  punishment  on  our- 
selves, God  would  chastise  more  graciously.  Reply : — Paul  speaks 
of  a  reformation  of  the  whole  life,  and  not  of  external  punishment 
and  ceremonies :  wherefore,  this  passage  adds  nothing  to  expiations ; 
for  what  regard  has  God  for  punishment  without  reformation? 
Yea,  it  is  an  infamous  blasphemy,  to  teach,  that  our  expiation  when 
it  is  made  in  fatal  sin,  mitigates  the  punishments  of  God.  Paul 
speaks  of  contrition  and  faith,  and  of  an  entire  reformation,  and  not 
merely  of  external  chastisement.  It  is  impossible,  then,  to  force  this 
passage  to  mean  any  thing  more  than  if  we  reform  ourselves,  God 
will  avert  his  punishment.  This  is  true,  and  it  is  essential,  consola- 
tory, and  useful,  to  preach  that  God  mitigates  punishment,  if  we  a- 
mend  our  lives,  as  he  did  with  Nineveh.  And  thus  Isaiah  teaches, 
Isaiah  1,  18 :  "  Though  your  sins  be  as  scarlet,  they  shall  be  as 
white  as  snow,"  if  you  amend  your  lives.  And  this  amendinent  does 
not  consist  in  canonical  expiations,  but  in  other  parts  of  repentance, 
in  contrition,  in  faith,  in  good  works  which  succeed  faith :  but  our 
adversaries  apply  these  consolatory  passages  to  their  fallacious 
views  concerning  expiation«. 

The  advertence,  however,  of  the  ancient  teachers  and  Fathers,  to 
expiations,  and  the  formation  .oi  canons  concerning  them,  by  the 


180  APOLOGY. 

councils,  we  stated  above,  were  an  external  ceremony,  and  it  was  not 
the  intention  of  the  Fathers  that  these  ceremonies  of  repentance 
should  be  an  obliteration  of  the  crime  before  God,  or  of  the  punish- 
ment ;  for  even  if  there  are  some  Fathers,  who  advert  to  purgatory, 
yet  they  explain  it  themselves :  if  it  even  does  exist,  yet  it  is  not  a  hb- 
eration  from  eternal  death  and  punishment,  which  Christ  alone  effects ; 
but  it  is  a  purifying  and  a  purgation  (as  they  say)  of  impure  souls. 
Thus  says  Augustine  :  "  Daily  sins  are  consumed  and  obliterated ; 
as,  distrust  in  God,  and  the  like." 

We  also  discover  in  several  places  of  their  writings,  that  the  Fa- 
thers used  the  word  satisf  actio  or  expiation,  which  originally  came 
from  the  ceremony  of  public  penance,  as  we  have  said,  for  true  con- 
trition and  the  mortifying  of  the  old  Adamic  nature.  In  this  man- 
ner, Augustine  says  j  "  The  true  satisf  actio  or  expiation  is  the  ab- 
scission of  the  cause  of  sin,  that  is,  the  mortifying  of  the  flesh,"  &c. 
Again :  "  It  is  a  restraint  of  the  flesh,  not  that  eternal  death  or  pain  is 
acquitted  by  it ;  but  that  our  flesh  may  not  urge  us  to  sin." 

Thus  says  Gregory  with  regard  to  the  restitution  of  strange  goods, 
that  it  is  a  false  repentance,  if  we  do  not  make  satisfaction  to  those 
whose  goods  we  hold  in  possession  unjustly  ;  for  he  is  not  aff"ected 
with  sorrowfulness,  because  he  has  stolen,  who  yet  continues  to 
steal ;  for  as  long  as  he  retains  in  his  possession  goods  that  are  not 
his  own,  so  long  is  he  a  thief  or  a  robber.  Such  restitution  must  be 
made  to  those,  to  whom  the  individual  is  indebted,  and  concerning 
this  civili  satisf  actione,  it  is  not  necessary  to  dispute  here,  Eph.  4, 28. 

Again,  the  Fathers  write  that  it  is  sufficient  if  once  during  a  whole 
life  time,  publi<j  penance,  or  public  repentance  is  done  or  made,  con- 
cermng  which  the  canones  satisfactiones  (canonical  satisfactions) 
are  made.  From  this,  it  may  be  observed,  that  it  was  not  their  in- 
tention that  these  canons  should  be  .essential  to  the  remission  of  sins ; 
for,  independent  of  these  ceremonies  of  public  repentance,  they  teach 
jBUch  elsewhere  concerning  Christian  repentance,  where  they  do  not 
^advert  to  the  canones  satisfactiones  (canonical  expiations). 

The  architect?,  who  wrote  the  Confutation,  say  that  the  abolition  of 
exjHations  contrary  to  the  express  Gospel,  cannot  be  allowed.  We 
Jiave  ^itherto  sljown  in  a  manner  sufficiently  clear,  that  these  canon- 
ical expiations,  that  is,  these  works,  (of  which  they  speak,)  we  are 
pot  under  obligation  to  do,  are  unfounded  in  the  Scriptures. 

This  tiling  itself  illustrates  the  matter ;  for  if  expiations  are  works 
which  no  one  is  under  obligation  to  perform,  why  do  they  assert  that 
we  teach  contrary  to  the  Gospel  ?  Because,  if  there  were  any  de- 
.claration  in  the  Gojspel  fliat  everlasting  ptmishment  and  death  would 


OF    CONFESSION    AND    EXPIATION.  181 

be  removed  -by  such  works,  they  would  be  works  which  we  would 
be  under  obligations  to  God  to  perform.  But  they  teach  in  this 
manner  for  the  purpose  of  making  a  disguise  before  the  inexperien- 
ced, and  they  allege  passages  from  the  holy  Scripture,  which  speak 
of  true  Christian  works  which  we  are  in  duty  bomid  to  do,  yet  at 
the  same  time  they  base  their  expiations  on  works  which  we  are  not 
under  obhgation  to  perform,  and  which  they  call  opera  non  debita. 

They  teach  and  concede  in  their  schools,  that  such  expiations  may 
be  omitted  without  committing  fatal  sm.  Their  declaration  is, 
therefore  false,  that  the  express  Gospel  prevails  on  man  to  observe 
these  expiations. 

We  have,  moreover,  frequently  stated  that  genuine  repentance  can 
not  exist  without  good  works  and  fruits,  and  the  ten  commandments 
teach  what  really  good  works  are,  viz ;  sincerely  and  cordially  to 
regard  God  in  the  most  exalted  manner,  to  fear  and  love  him,  to  call 
upon  him  freely  in  time  of  need,  to  thank  him  always,  to  acknowl- 
edge his  word,  to  hear  it,  also  to  teach  and  console  others  by  it,  to 
be  obedient  to  parents  and  government,  to  attend  to  our  office  and 
vocation  faithfully,  not  to  be  bitter,  not  to  be  envious,  not  to  murder, 
but  to  be  agreeable,  friendly  to  neighbors,  to  assist  the  poor  accord- 
ing to  ability,  not  to  commit  fornication  or  adultery,  but  every  where 
to  keep  the  flesh  in  restraint.  And  all  this  is  thus  to  be  done,  not 
for  a  commutation  of  eternal  death  or  everlasting  punishment,  which 
pertains  to  Christ  alone ;  but  in  order  that  Satan  may  have  no  room, 
that  God  may  not  be  provoked  to  anger,  and  the  Holy  Spirit,  offen- 
ded. These  fruits  and  good  works,  God  has  commanded,  they  hke- 
wise  have  a  reward,  and  they  should  also  be  performed  on  account 
of  God's  honor  and  the  divine  commandments. 

But  that  eternal  punishment  cannot  be  remitted,  except  by  expi- 
ation alone  in  purgatory,  or  by  certain  good  works  of  human  ap- 
pointment, the  holy  Scriptures  nowhere  assert.  The  public  peni- 
tents are  frequently  acquitted  of  such  imposed  penance  and  expia- 
tions, by  indulgences,  so  that  they  may  not  be  too  severely  pressed. 
If  men  have  power  to  release  expiations  and  imposed  punishment  or 
pain,  God  has  not  commanded  such  expiation ;  for  no  man  can  abol- 
ish divine  commandments. 

But  inasmuch  as  the  ancient  custom  of  public  penance  and  expia- 
tion has  long  since  been  abolished, — a  thing  which  the  bishops  have 
permitted  from  time  to  time, — indulgences  are  unnecessary :  and  yet 
the  name  indido-entia  or  indulo-ence  continued  in  the  church.  And 
as  the  word  satif actio  (expiation)  is  now  understood  differently  from 
ftin  ordinance  and  a  ceremony  of  the  church ;  so,  the  word  indulgence 


182  APOLOG¥. 

was  likewise  understood  and  explained  incorrectly  as  a  favor  and  re- 
mission, by  which  souls  are  released  from  purgatory ;  yet  the  whole 
power  of  the  keys  does  not  extend  any  farther  than  here  upon  earth 
alone,  as  the  text  reads :  "  Whatsoever  thou  shalt  bind  on  earth, 
shall  be  bound  in  heaven ;  and  whatsoever  thou  shalt  loose  on  earth, 
shall  be  loosed  in  heaven,"  Matt.  16,  19. 

Consequently  the  power  of  the  keys,  is  not  a  power  to  establish 
particular  punishments  or  services  to  God ;  but  alone,  to  remit  the 
sins  of  those  who  repent,  and  to  excommunicate  those  who  do  not 
repent ;  for  loose  in  this  place  signifies,  to  forgive  sins ;  hiTid  signi- 
fies not  to  forgive  them :  Christ  speaks  of  a  spiritual  kingdom,  and 
God  has  commanded,  to  release  those  from  sin,  who  truly  repent ; 
as  Paul  says,  2  Cor.  10,  8  :  The  Lord  has  given  us  authority  for 
edification,  and  not  for  your  destruction. 

Wherefore,  the  reservation  of  cases,  in  which  the  pope  and  the 
bishops  reserve  certain  cases,  is  likewise  an  outward  worldly  formal- 
ity. For  it  is  a  reservation  of  canonical  punishment,  and  not,  a  re- 
servation of  the  crime  before  God.  Our  adversaries  have,  therefore, 
taught  correctly,  where  they  themselves  confess  and  say,  that  in  the 
hour  of  death,  such  reservation  should  not  supersede  the  true,  Chirs- 
tian  absolution. 

We  have  herewith  exhibited  the  substance  of  our  doctrine  concer- 
ning repentance :  and  we  feel  assured,  that  it  is  wholly  essential  and 
important  to  pious  Christians.  And  if  pious  and  impartial  individ- 
uals consider  this  most  weighty  matter,  according  to  its  merit,  and 
if  they  compare  this  our  doctrine,  yes,  Christ's  and  the  apostles' 
doctrine,  with  the  many  inadmissible,  confused,  puerile  disputations 
and  writings  of  our  adversaries,  they  will  discover  that  our  adversa- 
ries have  omitted  the  most  excellent,  and  essential  part,  viz.,  faith  in 
Christ,  without  which,  it  is  impossible  to  form  a  proper  conception 
of  Christ,  through  which  alone  the  consciences  of  men  can  be  really 
consoled.  They  will  likewise  perceive,  that  our  adversaries  have 
devised  much  from  their  own  heads,  with  regard  to  the  merit  of  at- 
trition, with  regard  to  the  enumeration  of  sins,  and  with  regard  to 
expiations,  all  of  which  is  unfounded  in  the  Scriptures,  having  neither 
human  nor  divine  authority,  and  which  our  adversaries  themselves 
do  not  understand. 

VII.    OF    THE    NUMBER    AND    USE   OF    THE    SACRAMENTS. 

Our  adversaries  approve  our  assertion  in  the  thirteenth  article, 
that  the  sacraments  are  not  mere  signs  by  which  persons  recognize 
themselves  among  each  other ;  as,  signals  of  war,  colors,  &c.;  but 


OF    THE    SACRAMENTS'.  183 

that  they  are  efficacious  signs  and  sure  testimonies  of  divine  grace 
and  the  will  of  God  towards  us,  by  which  he  excites  and  strengthens 
our  hearts  to  believe  the  more  firmly  and  joyfully. 

But  here  they  require  us  to  acknowledge  that  there  are  seven  sa- 
craments in  number,  and  that  there  are  no  more  and  no  less.  To 
this  we  say  that  it  is  necessary  to  maintain  these  ceremonies  and  sa- 
craments which  God  'has  instituted  by  his  word,  whatever  number 
there  may  be.  With  respect,  however,  to  this  number  of  seven 
sacraments,  we  find  that  the  Fathers  did  not  count  alike ;  conse- 
quently, these  seven  ceremonies  are  not  all  alike  necessary. 

If  we  call  the  sacraments  external  signs  and  ceremonies  which 
have  the  command  of  God  and  an  appended,  divine  promise  of  grace, 
it  is  easy  to  determine  what  are  sacraments ;  for  ceremonies  and 
other  external  things,  instituted  by  men,  are  not  sacraments  in  this 
sense ;  because  men,  without  a  command,  have  not  the  grace  of  God 
to  promise.  Signs,  therefore,  which  are  instituted  without  the  com- 
mand of  God,  are  not  marks  of  grace ;  although  they  may  otherwise 
effect  a  remembrance  in  children  and  rude  persons  like  a  painted 
cross. 

The  right  sacraments  are,  therefore.  Baptism  and  the  Eucharist, 
the  Absolution ;  for  these  have  the  command  of  God  and  the  promise 
of  grace,  which  especially  belongs  to,  and  is  the  New  Testament. 
Because  the  external  signs  were  instituted  for  the  purpose  of  awaken- 
ing our  hearts,  viz.,  by  the  word  and  the  external  signs  together, 
to  believe,  when  we  are  baptized,  when  we  receive  the  Lord's  body, 
that  God  will  truly  be  merciful  to  us,  through  Christ,  as  Paul,  Rom. 
10,  17,  says :  "  Faith  coraeth  by  hearing."  But  as  the  word  en- 
ters our  ears,  so  the  external  signs  are  presented  before  our  eyes,  so 
as  to  excite  and  move  our  hearts  within  to  faith.  For  the  word  and 
the  external  signs  work  one  and  the  same  thing  in  our  hearts;  as 
Augustine  has  excellently  said  :  "  The  sacrament,"  says  he,  "  is  a 
visible  word ;"  for  the  external  signs  are  as  a  picture,  by  which  is 
signified  the  same  thing  that  is  preached  by  the  word ;  both,  there- 
fore, effect  one  and  the  same  thing. 

But  Confirmation  and  Extreme  Unction,  are  ceremonies,  which 
originated  from  the  ancient  Fathers,  and  which  the  church  never  re- 
garded as  essential  to  salvation  ;  for  they  have  neither  the  precept 
nor  the  command  of  God :  it  is,  therefore  useful  to  distinguish  these 
ceremonies  from  those  mentioned  above,  which  are  instituted  by  the 
word  and  command  of  God,  and  have  his  promise  appended. 

By  the  order  of  priests  our  adversaries  unflerstand  not  the  ministry, 
nor  the  administration  of  the  sacreuncnts  to  others,  but  they  under- 


184  APOLOGY. 

stand  an  order  for  the  performance  of  sacrifice,  as  if  there  ought  to 
be,  in  the  New  Testament,  an  order  of  priests  similar  to  the  Leviti- 
cal,  which  sacrificed  for  the  people,  and  obtained  the  remission  of 
sins  for  others.  We  teach  that  the  sacrifice  of  Christ  dying  upon  the 
cross,  was  sufficient  for  the  sins  of  the  whole  world,  that  there  is  no 
need  of  other  sacrifices  besides  this,  as  if  this  one  were  not  sufficient 
for  our  sins.  So,  men  are  justified,  not  on  account  of  any  other  sa- 
crifices, but  on  account  of  the  sacrifice  of  Christ ;  if  they  believe 
that  they  are  redeemed  by  that  sacrifice.  So,  they  are  called  priests, 
not  by  virtue  of  any  sacrifices  which  must  be  made  for  the  people, 
in  order  that  they  may  purchase  through  these  sacrifices,  the  remis- 
sion of  sins  for  the  people,  but  they  are  called  to  teach  the  Gospel 
and  to  administer  the  sacraments  to  the  people.  We  have  no  other 
order  of  priests,  similar  to  the  Levitical,  as  the  epistle  to  the  He- 
brews sufficiently  proves.  But  if  an  Order  of  the  ministry  be  un- 
derstood, we  should  not  be  reluctant  in  calling  that  order  a  sacra- 
ment. For  the  ministry  possesses  a  command  of  God,  and  the  noblest 
promises,  Rom.  1,  16 :  "  The  gospel  is  the  power  of  God  unto 
salvation,  to  every  one  that  believeth."  Again  Isaiah  55,  11 :  "  So 
shall  my  word  be  that  goeth  forth  out  of  my  mouth :  it  shall  not  re- 
turn unto  me  void,"  &c.  If  order  be  understood  in  this  way,  we 
shall  not  refuse  to  call  the  imposition  of  hands  a  sacrament.  For 
the  church  has  a  command  for  the  appointment  of  ministers,  which 
ought  to  be  very  gratifying  to  us,  because  we  know  that  God  ap- 
proves that  ministry  and  is  present  at  its  services.  And  it  is  essen- 
tial to  applaud  the  ministry  as  far  as  possible,  contrary  to  the  views 
of  those  fanatical  men,  who  fancy  that  the  Holy  Spirit  is  given,  not 
through  the  word,  but  on  account  of  special  preparations,  if  they  sit 
in  obscure  places,  at  ease  and  in  silence,  expecting  an  illumination, 
as  the  enthusiasts  formerly  taught,  and  the  Anabaptists  teach  now. 

But  the  state  of  matrimony  was  not,  in  the  first  place,  instituted 
in  the  New  Testament,  but  immediately  when  man  was  first  created, 
and  it  even  received  its  origin  and  value  from  God  ;  it  likewise  has  a 
divine  promise,  which  does  not  particularly  belong  to  the  New  Tes- 
tament, but  it  rather  concerns  the  physical  life.  Wherefore,  if  any 
one  wishes  to  term  it  a  sacrament,  we  shall  not  much  dissent.  Yet 
it  should,  however,  be  separated  from  the  former  two,  which  are  es- 
pecially signs  and  seals  of  the  New  Testament.  If  the  state  of 
matrimony  should  be  termed  a  sacrament,  merely  because  God  has 
ordered  and  instituted  it,  other  offices  and  estates  which  have  the 
word  and  command  of  God,  should  likewise  be  styled  sacraments ; 
as  government,  or  the  magistracy. 


# 

OF    THE   SACRAMENTS.  185 

And  finally,  if  men  feel  disposed  to  term  every  thing  by  so  glo- 
ilous  a  title  as  sacrament,  because  they  are  authorized  by  the  word 
and  command  of  God,  they  should,  above  all  other  things,  reasona- 
bly apply  that  appellation  to  prayer ;  for  it  is  strongly  comman- 
ded of  God,  and  many  noble,  divine  promises  accompany  it.  And 
there  may  also  be  reasons  alleged  for  calling  it  so ;  for  if  a  title  so 
great  were  given  to  prayer,  people  would  be  stimulated  to  observe 
it. 

Alms  might  likewise  be  added  to  the  number  of  sacraments, 
and  the  crosses  and  afflictions  of  Christians,  for  to  these  the  pro- 
mises of  God  are  also  added.  Yet  no  intelligent  man  will  contend 
much  about  the  number  of  sacraments,  whether  there  are  seven  or 
more ;  nevertheless,  he  will  feel  so  far  anxious,  as  to  see  the  word 
and  command  of  God  maintained. 

It  is,  however,  more  necessary  for  us  to  understand  the  proper 
use  of  the  sacraments,  and  to  direct  our  inquiries  upon  it.  Here 
we  must  clearly  condemn  the  whole  doctrine  of  the  scholastics  and 
their  erroneous  opinions,  in  which  they  teach,  that  those  who  simply 
use  the  sacraments,  and  do  not  oppose  their  operation,  obtain,  ex 
opere  operato,  the  grace  of  God,  even  if  the  heart  at  the  time  is  in 
possession  of  no  good  thoughts.  But  it  is  wholly  a  Jewish  position, 
to  maintain  the  opinion  that  we  must  be  justified  by  a  work  and  by  ex- 
ternal ceremonies,  without  faith,  and  even  without  sincere  motives : 
and  yet,  this  infamous  doctrine  is  preached  and  promulgated  through 
all  the  papal  kingdom  and  churches. 

Paul,  (Rom.  4,  9-11,)  denies  that  Abraham  was  justified  through 
circumcision,  and  asserts  that  circumcision  was  a  sign  intended  for 
the  exercise  and  strengthening  of  faith.  For  this  reason,  we  also 
assert  that  to  a  proper  use  of  the  sacraments  faith  belong^;,  which 
gives  credence  to  the  divine  promises,  and  receives  the  promised  fa- 
vors, which  are  offered  through  the  sacraments  and  the  word.  And 
this  use  of  the  holy  sacraments  is  indubitable  and  correct ;  upon 
which  our  hearts  and  our  minds  may  ponder  and  rely.  I'or  no  one 
is  able  to  comprehend  the  divine  promises,  unless  through  faith  alone. 
And  the  sacraments  are  external  signs  and  seals  of  the  promises. 

Wherefore,  for  a  proper  use  of  them,  faith  is  required.  As  when 
we  receive  the  sacrament  of  the  body  and  blood  of  Christ,  Christ 
says  clearly :  "  This  cup  is  the  new  testament,"  Luke  22,  20.  Here 
we  should  firmly  believe  that  grace  and  remission  of  sins,  which  are 
promised  in  the  New  Testament,  are  imparted  to  us.  And  such  we 
should  receive  in  faith,  and  by  it  console  our  alarmed,  timid  con- 
sciences, and  feel  assured  that  the  word  ajid  promises  of  God  cannot 

24 


186  APOLOGY. 

fail,  but  that  they  are  as  sure,  and  more  certain,  than  if  God  would 
send  unto  us  a  new  voice,  or  a  new  miracle  from  heaven,  through 
which  grace  would  be  promised  to  us.  But  what  would  miracles 
benefit,  if  they  were  not  believed  ?  And  here  we  speak  of  special 
faith,  in  which  each  one  believes  for  himself  that  his  sins  are  forgiv- 
en, and  not  of  fide  generali,  by  which  we  believe  that  there  is 
a  God.  This  proper  use  of  the  sacraments  really  consoles  and 
vivifies  our  consciences. 

It  is,  however,  impossible  to  consider  too  carefully,  or  to  write 
and  speak  too  freely  concerning  the  abuses  and  errors  which  this 
pernicious,  impious  doctrine  of  opere  operato  has  introduced,  in 
which  they  teach  that  if  any  one  uses  the  sacraments,  this  performed 
work  makes  him  pious  before  God,  and  obtains  grace  for  him,  even 
if  he  possesses  no  sincere  motives  in  his  heart  at  the  time.  Hence 
originated  the  abominable  abuse  of  the  mass.  And  they  are  unable 
to  bring  forth  a  single  tittle  or  syllable  from  the  writings  of  the  an- 
cient Fathers,  by  which  the  opinions  of  the  scholastics,  might  be 
maintained.  Nay,  Augustine  speaks  directly  to  the  contrary,  that 
not  the  sacraments,  but  faith  m  the  use  of  the  sacraments,  justifies 
us  in  the  sight  of  God. 

The  fourteenth  article,  in  which  we  assert  that  no  one  is  permitted 
to  preach,  or  to  administer  the  sacraments  in  the  church,  except 
those  only  who  are  duly  called,  they  accept,  provided  that  we  thus 
understand  the  call  concerning  priests  wiio  are  ordained  or  consecra- 
ted according  to  the  requisition  in  the  canons.  Concerning  this  mat- 
ter, we  have  several  times  in  this  convention,  testified  that  we  are 
devotedly  inclined  to  assist  in  maintaining  all  ecclesiastical  reg- 
ulations, and  episcopal  government,  which  is  called  canonica  pol- 
itia,  if  the  bishops  would  tolerate  our  doctrine,  and  receive  our 
priests. 

But  the  bishops  have  hitherto  persecuted  and  murdered  our  minis- 
ters contrary  to  their  own  laws.  So  we  cannot  as  yet,  cause 
them  to  desist  from  this  tyranny.  Our  opponents  are,  there- 
fore, to  blame  because  obedience  is  withdrawn  from  the  bishops,  and  we 
are  excusable  before  God  and  all  pious  men.  For  since  the 
bishops  will  not  tolerate  our  divines,  unless  they  reject  this  doctrine 
which  we  profess, — and  yet  we  are  under  obligation  before  God  ta 
acknowledge  this  doctrine  and  to  maintain  it, — we  must  therefore  re- 
ject the  bishops,  and  be  more  obedient  to  God ;  and  we  know  that 
the  Christian  church  exists  wherever  the  word  of  God  is  correctly 
taught .  The  bishops  may  devise  a  method,  by  which  they  can  answer 
for  their  severing  and  devastating  the  churches,  by  such  tyranny. 


OP   HUMAN  ORDINANCES   IN   THE   CHURCH.  187 

VIII.   OF   HUMAN  ORDINANCES   IN   THE   CHURCH. 

Our  adversaries  accept  the  first  part  of  the  fifteenth  article,  in 
nviiich  we  say  that  ceremonies  and  ordinances  ought  to  be  retained 
in  the  church,  such  as  can  be  observed  conscientiously,  and 
such  as  contribute  to  good  order  and  tranquillity.  The  other 
part  they  condemn,  in  which  we  assert,  that  those  ordinances,  which 
are  established  for  the  purpose  of  reconciling  God,  and  of  obtaining 
the  remission  of  sins,  are  in  opposition  to  the  Gospel.  Although  in 
our  Confession,  relative  to  diversity  of  meats,  we  have  said  a  great 
deal  concerning  ordinancesj  yet  we  must  in  this  place  briefly  repeat 
it. 

Although  we  might  have  supposed  that  our  adversaries  would  seek 
other  arguments  to  sustain  these  human  ordinances,  yet  we  should 
not  have  thought  that  they  would  condemn  this  article,  viz.,  that  no 
one  merits  remission  of  sins,  by  human  traditions.  But  inasmuch  as 
this  whole  article  is  condemned,-  we  shall  find  no  difficulty  in  reply- 
ing. For  this  is  evidently  a  Jewish  position,  this  is  evidently  cal- 
culated by  the  doctrine  of  the  devil  to  suppress  the  Gospel.  For 
the  holy  Scripture,  and  Paul  especially,  calls  such  ordinances  really  the 
doctrine  of  the  devil,  when  men  extol  them  as  if  they  should  serve 
the  purpose  of  obtaining  the  remission  of  sins.  For  in  this  light, 
they  are  as  directly  opposed  to  Christ  and  to  the  Gospel,  as  fire  and 
water  are  opposed  to  each  other. 

The  Gospel  teaches  that  through  faith  in  Christ,  without  merit, 
we  obtain  the  forgiveness  of  sins,  and  become  reconciled  to  God ;  but 
our  adversaries  set  apart  another  mediator,  namely,  human  laws.  By  • 
these  they  wish  to  obtain  remission  of  sins,  and  by  these  they  wish 
to  appease  the  wrath  of  God ;  but  Christ  says  clearly,  "  In  vain 
they  do  worship  me,  teaching  for  doctrines  the  commandments  of 
men,"  Matt.  15,  9. 

We  have  copiously  shown  above,  that  we  are  justified  in  the  sight 
of  God,  by  faith,  when  we  believe  that  we  have  a  merciful  God, — 
not  through  our  works,  but  through  Christ.  Now,  there  can  be  no 
doubt,  that  such  is  the  pure  doctrine  of  the  Gospel ;  for  Paul  ex- 
pressly says  to  the  Ephesians,  Eph.  2,  8,  9 :  "  By  grace  are  ye 
saved,  through  faith ;  and  that  not  of  yourselves :  it  is  the  gift  of 
God ;  not  of  works."  But  our  adversaries  say<,  that  men  merit  re- 
mission of  sins  by  these  human  ordinances  and  works.  What  else  is 
this  but  Substituting  another  mediator  and  reconciler  in  the  room 
of  Christ? 

Paul,  to  the  Galatians,  Gal  5,  4,  says :  "  Whosoever  of  you  are 


188  APOLOGY. 

justified  by  the  law :  ye  are  fallen  from  grace ;"  that  is,  if  you  be' 
lieve  that  you  are  justified  before  God,  by  the  law,  Christ  is  of  no 
benefit  to  you.  For  of  what  advantage  is  Christ  the  Mediator  to 
those  who  expect  to  reconcile  God,  by  the  works  of  the  law  ?  God 
has  offered  Christ,  because  it  was  his  will  to  be  gracious  unto  us  on 
account  of  this  Mediator,  and  not  on  account  of  our  righteousness. 
But  they  maintain,  that  God  is  merciful  to  them  on  account  of  their 
works  and  of  these  traditions.  In  this  manner,  they  deprive  and  rob 
Christ  of  his  honor ;  and  there  is  no  difference  between  the  ceremo- 
nies of  the  law  of  Moses  and  such  traditions,  so  far  as  they  concern 
this  subject.  Paul  rejects  the  ceremonies  of  Moses,  even  for  the 
same  reason  that  he  rejects  the  commandments  of  men ;  namely,  be- 
cause the  Jews  held  them  as  works  by  which  men  merited  the  remis- 
sion of  sins ;  for  by  this  means  the  doctrine  of  Christ  would  be  suppres- 
sed. He,  therefore,  rejects  alike  the  works  of  the  law  and  human  com- 
mandments, and  contends  that  remission  of  sins  is  promised,  not  on  ac- 
count of  our  works,  but  for  the  sak,e  of  Christ,  without  merit ;  yet 
in  such  a  manner  that  we  receive  it  by  faith.  Because  the  promises 
cannot  be  received  otherwise  than  by  faith. 

If,  then,  by  faith  we  obtain  forgiveness  of  sins,  and  if  by  faith  we 
have  a  propitious  God  for  Christ's  sake,  it  is  very  erroneous  and 
blasphemous  to  suppose  that  we  must  obtain  the  remission  of  sins,  by 
such  ordinances. 

If  they  would  assert  here,  that  we  do  not  obtain  the  remission  of 
sins  by  such  works,  but  when  we  are  already  in  possession  of  for- 
giveness, through  faith,  we  should  merit  by  such  works  the  grace  of 
God,  it  would,  however,  be  in  opposition  to  Paul's  declaration  to 
the  Galatians,  Gal.  2,  17,  where  he  says :  "  But  if,  while  we  seek  to 
be  justified  by  Christ,  we  ourselves  also  are  found  sinners,  is  there- 
fore Christ  the  minister  of  sin?"  Again,  Gal.  3,  15  :  "  Though  it 
be  but  a  man's  covenant,  yet  if  it  be  confirmed,  no  man  disannulleth 
or  addeth  thereto."  Therefore,  no  one  should  add  any  thing  to  the 
covenant  of  God,  in  which  he  promises  us  that  he  will  be  gracious 
unto  us  for  Christ's  sake  ;  or  subjoin  this  to  it,  that  we  first  merit  the 
grace  of  God,  by  these  works. 

And  even  if  one  would  establish  these  works,  or  select  them  for 
the  purpose  of  appeasing  God,  and  of  meriting  remission  of  sins,  how 
could  he  be  certain  that  these  worlds  are  acceptable  with  God,  with- 
out the  word  or  commandment  of  God  for  them  ?  How  could  he  as- 
sure the  conscience  and  heart,  of  the  relation  in  which  they  stand  to 
God,  or  how  these  works  are  pleasing  to  God,  when  there  is  no 
divine  commandment  to  this  effect  ? 


OF    HUMAN    ORDINANCES    IN    THE    CHURCH.  189 

The  prophets  every  where  forbid  the  institution  of  self-devised  par- 
ticular services  to  God,  without  the  word  or  command  of  God.  Ezek. 
20,  18,  19 :  "  Walk  ye  not  in  the  statutes  of  your  fathers,  neither 
observe  their  judgments,  nor  defde  yourselves  with  their  idols.  I 
am  the  Lord  your  God  ;  walk  in  my  statutes,  and  keep  my  judg- 
ments, and  do  them."  If  men  have  authority  to  institute  services 
to  God,  for  the  purpose  of  enabling  us  to  compensate  for  our  sins, 
and  to  be  justified  in  the  sight  of  God,  all  the  divine  services  of  the 
heathens  and  all  the  idolatry  of  every  impious  king  of  Israel,  of  Jer- 
oboam and  others,  must  be  admissible  ;  for  there  can  be  no  differ- 
ence. If  men  are  authorized  to  establish  methods  of  worship,  by 
which  we  can  merit  salvation,  why  should  the  self-constituted  rehgious 
services  of  the  heathens  and  Israelites,  be  unholy  ?  The  services 
of  the  heathens  and  Israelites,  w^ere  rejected  because  they  wished  to 
imagine  that  such  services  w^ere  pleasing  to  God,  knowing  nothing 
of  the  highest  service  to  God,  which  is  faith. 

Again,  from  what  source  can  we  be  assured  that  such  services  and 
works,  unauthorized  by  the  word  of  God,  justify  in  the  sight  of 
God,  inasmuch  as  no  man  is  able  to  experience  or  to  know  the  will 
of  God,  except  through  his  word  alone?  What  would  be  the  re- 
sult, if  God  does  not  only  contemn  such  services,  but  also  views 
them  as  abominations?  How  then,  dare  our  adversaries  to  say  that 
they  justify  in  the  sight  of  God  ?  Without  the  word  of  God,  no  one 
can  assert  this.  Paul,  to  the  Romans,  Rom.  14,  23,  says :  "  What- 
soever is  not  of  faith  is  sin."  Inasmuch,  then,  as  these  services  to 
God  have  no  divine  authority,  our  hearts  must  remain  in  doubt 
whether  they  are  pleasing  to  God. 

And  what  need  is  there  for  employing  many  words  on  this  evident 
point  ?  If  our  adversaries  defend  these  services  as  works  by  which 
men  merit  salvation  and  the  remission  of  sins,  they  really  establish  the 
doctrine  and  kingdom  of  Antichrist.  For  the  kingdom  of  Antichrist 
especially  is  a  new  service  to  God,  devised  by  men,  and  calculated 
to  suppress  Christ ;  as  the  institutions  of  Mahomet  himself  have  a- 
dopted  services  to  God  and  peculiar  works,  by  which  his  followers 
think  to  become  holy  and  pious  before  God,  and  they  do  not  main- 
tain that  men  are  justified  by  faith  alone  in  Christ. 

Thus  popery  is  likewise  a  part  of  the  kingdom  of  Antichrist,  since 
it  teaches  that  we  must  obtain  the  forgiveness  of  sins  and  a  reconcil- 
iation with  God,  through  human  commands.  For,  by  this  doctrine, 
Christ  is  deprived  of  his  honor,  W'hen  they  teach  that  we  are  not  jus- 
tified through  Christ,  without  merit,  by  faith,  but  through  such  ser- 
vices to  God  ;  especially  when  they  teach  that  such  self-appointed 


190  APOLOGY. 

services  to  God  are  not  only  useful  but  necessary :  as  they  maintam 
in  the  eighth  article  above,  where  they  condemn  our  assertion,  that 
it  is  not  necessary  for  a  true  unity  of  the  church,  that  human  ordi- 
nances be  every  where  uniform. 

Thus  Daniel  describes  the  kingdom  of  Antichrist,  showing  that 
«uch  new  divine  services,  established  by  men,  will  be  its  politia,  and 
true  form ;  for  says  he :  "  But  in  his  estate  shall  he  honor  the 
God  of  forces ;  and  a  god  whom  his  fathers  knew  not  shall  he  honor 
with  gold,  and  silver,  and  with  precious  stones,  and  pleasant  things," 
Dan.  llj  38.  Here  he  describes  these  new  services  to  Grod ;  for  he 
speaks  of  a  god  of  whom  the  fathers  knew  nothing. 

Although  the  holy  Fathers  also  had  ceremonies  and  ordinances, 
yet  they  did  not  believe  that  these  ceremonies  were  useful  and  neces- 
sary to  salvation;  and  consequently  Christ  was  not  rejected  by  M 
them ;  but  they  taught  that  God  is  gracious  to  us  for  Christ's  sake,  ** 
and  not  on  account  of  these  services.  But  they  observed  these  ordi- 
aances  on  account  of  bodily  exercise,  as  festivals,  &c.,  in  order  that  the 
people  might  know  when  they  should  assemble  themselves,  that 
every  thing  might  be  performed  orderly  and  decently  in  the  church, 
for  the  sake  of  good  example,  and  that  the  common  illiterate  people 
might  be  kept  in  good  discipline.  For  such  difference  of  time,  and 
various  divine  services,  are  calculated  to  keep  the  people  in  discipline, 
and  to  remind  them  of  the  iiistories.  These  reasons,  the  Fathers 
had,  for  observing  human  regulations. 

And  in  this  light  we  likewise  do  not  oppose  them,  when  they  are 
intended  to  keep  good  order.  We  are  unable  to  express  our  sur- 
prise at  our  adversaries  for  presuming,  contrary  to  all  the  writings 
of  the  Apostles^  contrary  to  the  Old  and  New  Testaments,  to  teach 
that  we  should  obtain,  through  such  services  to  God,  eternal  bliss 
and  remission  of  sins.  For  what  else  is  this  but  as  Daniel  says, 
honoring  God  with  gold,  silver,  and  precious  stones  ?  that  is,  main- 
taining that  God  becomes  gracious  to  us  through  various  church  or- 
naments, banners,  and  tapers;  of  which  there  are  an  infinite  variety 
among  these  human  ordinances. 

Paul  to  the  Colossians,  Col.  2,  23,  writes,  that  such  ordinances 
have  a  show  of  wisdom.  And  they  have  an  ostensible  show  of 
holiness  ;  for  disorder  has  an  evil  appearance :  and  such  discipline  as 
is  calculated  to  keep  order,  is  useful  in  the  church.  But  inasmuch 
as  the  human  mind  does  not  understand  faith,  those  judging  accord- 
ing to  their  reason,  immediately  form  the  conclusion  that  it  is  a  work 
efficacious  in  securing  heaven  for  us,  and  a  reconciliation  with  God. 

In  this  manner,  erroneous  opinions  and  infamous  idolatry  were  in» 


OF    HUMAN  ORDINANCES   IN    THE   CHURCH.  191 

sinuated  among  the  Israelites ;  on  account  of  which,  they  established 
one  divine  service  after  another,  as  in  our  day  one  altar  after  anoth- 
er, one  church  after  another,  is  erected. 

In  the  same  manner,  the  human  mind  judges  of  other  bodily  ex- 
ercises, as  of  fasts,  &c.  Fasts  serve  for  the  purpose  of  mortifying 
the  old  Adamic  nature }.  but  reason  directly  takes  up  the  view  that 
they  are  works  which  reconcile  God ;  as  Thomas  w^rites ;  "  Fasts 
are  works  which  are  efficacious  in  removing  crime  from  before  God, 
and  in  preventing  its  farther  progress."  These  are  the  express 
words  of  Thomas.  Thus,  these  divine  services,  which  seem  plausi- 
ble, have  a  great  show  and  semblance  of  holiness  before  the  people. 
And  to  this  effect,  the  examples  of  the  saints  contribute,  where  it  is  said : 
"  Francis  wore  a  cap."  In  this  example,  they  take  nothing  into 
consideration  but  the  external  exercise ;  not  the  heart  and  faith. 

And  when  people  are  thus  deceived  by  this  great,  ostensible  sem- 
blance of  holiness,  an  apathy  to  the  knowledge  of  Christ  and  the 
Gospel,  results  from  it,  to  their  serious  danger  and  misery ;  antl  in 
consequence  of  this,  their  whole  confidence  is  placed  on  such  works. 
And  moreover,  really  good  works,  which  God  requires  in  the  ten 
commandments,  are,  (dreadful  to  relate,)  wholly  suppressed  by  such 
hypocritical  works ;  for  it  seems  that  a  performance  of  these  alone, 
must  bear  the  title  of  spiritual,  holy,  and  perfect  life,  and  they  are 
much  preferred  to  the  right,  holy,  good  works  which  each  one  is 
bound  according  to  the  command  of  God,  to  perform  in  his  vocation ; 
as  for  example,  a  faithful  and  diligent  administration  of  govermnent, 
a  Christian  discipline  which  parents  should  exercise  over  their  chil- 
dren and  domestics,  and  a  faithful  obedience  of  servants  to  their 
masters.  These  works  are  not  considered  divine,  but  worldly ; 
in  consequence  of  which  opinion,  many  people  have  been  much  dis- 
turbed in  their  minds :  it  is  known,  that  some  have  abandoned  their 
princely  dignity,  and  others,  their  matrimonial  condition,  and  entered  in- 
to cloisters,  for  the  pui-pose  of  becoming  holy  and  spiritual. 

And  besides  this  erroneous  opinion,  there  is  an  evil  connected  with 
it :  when  men  have  fallen  into  this  misconception,  that  such  ordi- 
nances are  essential  to  salvation,  their  consciences  are  continually  har- 
rassed  with  disquietude  and  torment,  because  they  have  not  so  strict- 
ly observed  their  orders,  their  monastic  rites,  and  imposed  works ;  for 
who  is  able  to  enumerate  all  these  ordinances  ?  There  are  books 
without  number,  in  which  there  is  not  a  tittle  or  a  syllable  written 
concerning  Christ,  concerning  fiiith,  or  the  really  good  works  which 
God  commands,  and  which  each  one  is  under  obligation  to  do  ac- 
cording to  his  calling ;  but  concerning  these  ordinances  alone  do  they 


192  Al'OLOGY. 

write,  as,  forty  clays  fasting,  hearing  of  masses,  canonical  hours, 
&c. ;  here  there  is  no  end  to  interpretations  and  dispensations. 

How  miserably  the  good  and  pious  man  Gerson  tormented  him- 
self, how  he  grieved  and  wept  over  these  things,  when  he  desired  to 
relieve  the  minds  of  men  with  true  consolation ;  when  he  sought 
grades  and  latitudes  of  precept,  for  the  purpose  of  determining  to 
what  extent  these  commands  were  binding ;  and  yet  he  was  unable 
to  discover  any  indubitable  limit  upon  which  he  could  with  certainty 
promise  the  heart  peace  and  security.  He,  therefore,  complained 
most  bitterly  on  account  of  the  great  danger  to  which  the  conscience 
is  subjected,  by  requiring  an  observance  of  these  ordinances,  under  the 
impression  that  a  neglect  of  them  incurs  irrevocable  guilt. 

But,  in  opposition  to  such  hypocritical  ordinances,  which  have  a 
show  of  wisdom,  and  by  which  many  are  misled  and  tormented  in 
their  minds  without  cause,  we  should  fortify  and  strengthen  ourselves 
by  the  word  of  God,  and  in  the  first  place,  hold  with  confidence 
that  remission  of  sins  is  not  purchased  by  such  ordinances.  We 
have  already  quoted  the  Apostle  to  the  Colossians :  "  Let  no  man, 
therefore,  judge  you  in  meat,  or  in  drink,  or  in  respect  of  a  hol^-day, 
or  of  the  new-moon,  or  of  the  sabbath-days,"  Col.  2,  16.  And  the 
Apostle  designs  to  embrace  ahke  the  whole  law  of  Moses  with  such 
traditions ;  our  adversaries,  therefore,  cannot,  as  they  are  accustom- 
ed to  do,  distort  this  passage,  as  if  Paul  spoke  only  of  the  law  of 
Moses.  But  he  clearly  indicates  that  he  also  speaks  of  human  ordi- 
nances ;  our  adversaries  however,  do  not  know  what  they 
say.  If  the  Gospel  and  Paul  clearly  imply  that  the  ceremo- 
nies and  works  of  the  law  of  Moses,  do  not  avail  in  the  sight  of 
God,  human  ordinances  will  be  of  much  less  efficacy. 

The  bishops  have,  therefore,  no  authority  or  power  to  estabhsh,  ac- 
cording to  their  own  choice,  services  to  God,  which  should  make  the 
people  holy  and  pious  before  God ;  for  the  Apostles,  Acts  15,  10, 
say  :  "  Why  tempt  ye  God,  to  put  a  yoke  upon  the  neck  of  the  dis- 
ciple?" &c.  Here  Peter  censures  this  as  a  great  sin,  by  which  men 
blaspheme  and  tempt  God.  It  is,  therefore,  the  meaning  of  the  A- 
postles  that  this  freedom  should  remain  in  the  church, — that  no  cere- 
monies, either  of  the  law  of  Moses  or  other  ordinances,  should  be 
considered  as  necessary  services  to  God,  as  certain  ceremonies  of 
the  law  of  Moses  had  to  be  regarded,  for  a  time,  under  the 
Old  Testament  dispensation .  We  must,  therefore,  endeavor  to  prevent 
the  preaching  of  grace,  of  Christ,  of  the  remission  of  sins  by  grace  alone, 
from  being  suppressed,  and  the  erroneous  opinion  from  being  insinuated, 
that  these  ordinances  arc  necessary  to  justification  in  the  sight  of  God. 


OF  Human  ordinances  ik  the  church.       193 

üerson  and  many  other  pious  and  faithful  men,  having  been  mov- 
ed with  a  feeling  of  compassion  on  account  of  the  great  dangers  in 
which  men's  consciences  are  placed,  sought  ircLttxnav  and  mitigation 
for  the  purpose  of  assisting  the  conscience  under  these  circumstances, 
so  that  they  might  not  be  tormented  in  so  many  ways,  by  these  tra- 
ditions ;  but  they  were  unable  to  find  any  thing  sufficient  to  hberate 
the  conscience  from  these  bonds.  But  the  holy  Scripture  and  the 
Apostles  immediately  burst  them  asunder,  and  in  a  few  words  effect 
an  alleviation,  saying  that  we  in  Christ  are  free  from  all  traditions, 
especially  when  men  seek  to  obtain  through  traditions  salvation  and  re- 
mission of  sins.  For  this  reason,  the  Apostles  likewise  teach  that  we 
should  strive  against  this  pernicious  doctrine  of  the  Pharisees,  with 
doctrines  and  examples. 

We  teach,  therefore,  that  such  ordinances  do  not  justify  us  in  the 
sight  of  God,  that  they  are  not  essential  to  salvation,  and  that  no  one 
should  establish  or  receive  them,  with  a  view  to  be  justified  before 
God,  by  them.  But  he,  who  wishes  to  observe  them,  let  him  ob- 
serve them,  as  he  may  observe  any  other  custom  of  the  town  in  which 
he  lives,  without  a  thought  that  he  will  be  justified  before  God, 
by  them.  As,  for  example,  a  person  living  in  Germany,  dresses  ac- 
cording to  their  custom  ;  living  in  Wales,  according  to  theirs;  observ- 
ing it  as  a  custom  of  the  country, — not  to  be  saved  by  it. 

The  Apostles,  as  the  Scripture  shows,  violated  such  ordinances, 
and  they  were  commended  by  Christ  for  it.  For  it  was  necessary 
to  show  and  prove  to  the  Pharisees,  not  only  by  doctrines  and  in- 
struction, but  also  by  actions,  that  such  services  to  God  are  unessen- 
tial to  salvation.  And  if,  indeed,  our  divines  have  omitted 
some  traditions  and  ceremonies,  they  are  abundantly  excusable; 
for  the  bishops  require  them  as  necessary  to  salvation, — a  thing 
which  is  so  erroneous  that  it  cannot  be  tolerated. 

Further,  the  most  ancient  ordinances,  however,  in  the  church,  as 
the  three  chief  festivals,  Sundays,  and  the  like,  which  were  estab- 
lished for  the  sake  of  order,  union,  and  tranquillity,  we  observe  with 
"willingness.  And  with  regard  to  these,  our  ministers  preach  to  the 
people  in  the  most  commendatory  manner ;  in  the  meantime,  how- 
ever, holding  forth  the  view,  that  they  do  not  justify  before  God. 
For  this  reason  our  adversaries  allege  their  assumed  power,  and  do 
us  altogether  injustice  in  the  sight  of  God,  by  accusing  us  with  abol- 
ishing and  suppressing  all  good  ceremonies  and  regulations  in  the 
church.  For  we  may  assert  with  truth,  that  proper  forms  of  divine 
.worship  are  observed  in  our  churches,  in  a  manner  more  Chris-iian 
fand  honest,  than  they  are  bv  our  adversaries.     And  if  pious,  intelli- 

"  25 


194  APOLOGfc 

gent,  and  impartial  individuals  would  carefully  consider  and  /ie« 
this  matter,  they  would  discover  that  the  old  canons  and  men:} 
legis  are  observed  by  us,  more  strictly,  purely,  and  diligently,  than 
by  our  adversaries.  For  our  adversaries  without  shame  trample 
under  foot  the  most  excellent  canons,  as  thsy  do  Christ  and  the 
Gospel.  In  their  convents,,  the  priests  and  monks  abuse  the  maso 
in  the  most  terrible  and  abominable  manner,  holding  masses  daily  in 
great  numbers,  for  the  sake  of  interest,  money,  and  sensual  gratifica- 
tion. They  sing  Psalms  in  the  convents,  not  because  they  study  or 
pray  sincerely,  (for  the  greater  part  do  not  tmderstand  one  verse  in 
the  Psalms,)  but  they  hold  their  matins  and  vespers  as  a  divine  ser- 
vice, exercised  for  the  purpose  of  obtaining  for  them  their  interests, 
and  rents.  They  cannot  deny  any  of  these  things.  And  some  hon- 
est pereons  among  them,  feel  ashamed  of  this  annual  fair,  and  say 
the  clerus  (clergy)  need&a  reformation. 

Among  us,  the  willing  and  unconstrained  people  use  the  holy 
sacrament  every  Sunday  ;  they  are,  before  they  participate,  exam- 
ined whether  they  have  been  instructed  in  the  Christian  doctrines,  and' 
whether  they  have  some  knowledge  of  the  Lord's  prayer,  of  faith, 
and  the  ten  commandments.  Again,  the  youth  and  the  commoK 
people  sing  systematic  Latin  and  German  Psalms,  in  order  that  they 
may  become  accustomed  to  the  passages  of  Scripture,  and  learn  to 
pray-  Among  our  adversaries  there  is  no  catechism,  yet  the  canons- 
speak  of  it.  By  us  the  canons  are  observed,  in  order  that  the  pas- 
tors and  chm'ch  officers  may  instruct  publicly  and  privately  the  chil- 
dren and' youth  in  the  word  of  God.  And  catechising  is  not  a  ffi- 
volous  exercise  like  the  bearing  of  banners  and  candles,  but  a  very  use- 
ful instruction. 

Among  our  g/lversaries  In  many  countries,  as  in  Italy  and  Spain, 
there  is  no  preaching  during  the  whole  year,  except  only  in  Lent- 
Here  they  should  cry  ont  and' justly  complain;  for  this  is  at  once 
subverting  all  divine  worship.  For  the  most  eminent,  holy,  and 
useful  divine  service  which  God  has  required  in  the  first  and  second 
commandments,  is  the  preaching  of  his  word ;  for  the  ministry 
is  the  highest  office  in  the  church.  How,  then,  can  there  be 
a  knowledge  of  God,  of  the  doctrine  of  Christ,  or  of  the  Gos- 
pel, where  this  divine  service  is  omitted?  And  even  when  they  do 
preach  durmg  this  fast  or  at  other  times,  they  teach  nothing  but  such 
human  ordinances,  the  invocation  of  saints,  holy  water,  and  the  like 
foolish  works :  and  this  custom  exists,  that  their  people  immediately, 
after  the  text  of  the  Gospel  is  read,  go  out  of  the  churches;  which 
practice  they  may  perhaps  have  commenced,  in  order  that  they  might' 


OF    HUMAN   ORDIXANCF.S    IN    THE    rilURCH.  195 

Qotlioar  the  falsehoods  which  were  afterwards  uttered.     Some  few  of 
chem  have  now  begun  to  preach  concerning  good  works.   But  concern- 
ing the  knowledge  of  Christ,  concerning  faith,  and  the  consolation  of 
the  conscience,  they  cannot  preach  any  thing  ;  on  the  contrary,  they 
call  this  blissful  doctrine,  this  beloved  holy  Gospel,  Lutheran  doctrine. 
But  in  our  churches,  our  ministers  assiduously  treat  of  the  fol- 
lowing important  subjects : — true  repentance, — the  fear  of  God, — 
faith  and  its  import, — the  knowledge  of  Christ, — and  that  righte- 
ousness   which   comes   from   faith.      They    teach    how   the   con- 
science, in  aiiguish  and  temptations,  should  seek  consolation  ;  how 
iaith  has  to  be  exercised  by  various  temptations ;  what  true  prayer 
is,  and  how-  we  should  pray.     They  maintain  that  a  Christian  should 
•deeply  assure  himself,  that  God  in  heaven  hears  his  invocation  and 
prayers  ;  they  speak  of  the  holy  cross, — of  obedience  to  government, 
and  they  teach  how  each  one  in  his  station  may  live  and  act  in  a 
Christian  manner ; — they  teach  obedience  to  the  commands  of  offi- 
cers,— our  duty  towards  temporal   regulations  and  Jaws  ;  and  they 
instruct  the  jieople  how  to  distinguish  between  the  spiritual  kingdom 
«f  Christ  and  the  civil  governments  of  the  world  ^  how  to  determine 
the  nature  of  matrimony  and  the  Christian  duties  connected  with  it. 
They   promote  the  Christian  discipline  of  children,  continence,  and 
«M  kiiads  of  reciprocal  duties  between  neighbors.     In  this  manner  our 
chiu'ches  are  provided  wdth  doctrines  and  rules  of  conduct.     From  this, 
impartial  persons  can  easily  perceive  and  observe  that  w^e  do  not  abolish 
rational  and  Christian  ceremonies,  but  that  we  observe  them  in  the 
■most  faithful  manner. 

And  with  respect  to  the  mortification  of  the  flesh  or  the  old  A- 
<lamic  nature,  we  teach,  as  our  Confession  declares :  that  real  mor- 
tification takes  place,  when  God  breaks  our  w411,  and  sends  crosses 
and  afflictions,  so  that  we  may  iearn  to  be  obedient  to  his  will,  as 
Paul,  Rom.  12, 1,  says:  "  Present  your  bodies  a  living  sacrifice,  holy, 
■acceptable  unto  God."  And  tliese  aretrueand  holy  mortifications,  thus 
in  temptations,  to  learn  to  know  God,  to  fear  and  to  love  him,  &c. 

And  besides  these  tribulations,  which  are  not  subject  to  our  will, 
■thei-e  are  also  bodily  exercises,  of  which  Christ  speaks :  "  Take  heed 
to  yourselves,  lest  at  any  time  your  hearts  be  overcharged  with  sur- 
■teitlng  and  drunkenness,'"'  Luke  21,  34.  And  Paul  to  the  Corin- 
■thians  says :  "  I  keep  under  my  body,  and  bring  it  into  subjection,'* 
•&C.,  1  Cor.  9,  27.  These  exercises  should  be  performed,  not  be- 
•cause  they  are  necessary  services  to  God  through  which  men  are  jus- 
tified before  God,  but  for  the  purpose  of  keeping  our  flesh  in  re- 
"S;traii)t.  so  that  we  rnny  not  by  excess  and  overcharging  of  the  body. 


196  APOLOGY. 

become  secure  and  negligent,  following  the  allurements  of  the  devil 
and  the  lusts  of  the  flesh.  These  fasts  and  mortifications  should  be 
attended  to,  not  only  at  fixed  times,  but  continually.  For  God  de- 
sires us  always  to  live  moderate  and  temperate.  And,  as  experience 
shows,  these  prescribed  fasting-days  avail  but  little  in  restraining  the 
flesh.  For  men  live  more  extravagant  and  sumptuous,  on  fish  and 
various  fast-meats,  than  when  they  are  not  fasting.  And  our  adver- 
saries themselves,  have  never  observed  the  fasts  according  to  the 
manner  in  which  they  are  laid  down  in  the  canons. 

Many  and  difficult  disputations  and  inquiries  are  connected  with 
this  article  concerning  human  traditions  or  ordinances,  and  experi- 
ence has  shown  too  forcibly,  that  they  are  very  severe  fetters  and 
bonds,  miserably  torturing  the  conscience.  For,  when  the  miscon- 
ception prevails,  that  they  are  essential  to  salvation,  they  torment  a 
poor  conscience  beyond  measure  ;  as  pious  hearts  really  experience, 
when  they  have  omitted  a  completory  in  the  canonical  hours,  or 
otherwise  acted  contrary  to  them.  Again,  there  are  also  important 
considerations  and  inquiries  connected  with  the  teaching  of  liberty, 
inasmuch  as  the  common  people  are  in  need  of  external  discipline  and 
instruction. 

But  our  adversaries  themselves  render  this  subject  easy  and  sim- 
ple ;  for  they  condemn  us  because  we  teach  that  we  do  not  merit,  by 
human  ordinances,  the  remission  of  sins  before  God.  Again,  they 
wish  to  have  their  ordinances  observed  universally  in  all  the  churches, 
as  indispensably  necessary,  and  they  place  them  in  the  room  of 
Christ. 

We  have  in  our  favor  a  strong  advocate,  the  apostle  Paul,  who 
every  where  maintains  that  such  ordinances  do  not  justify  in  the 
sight  of  God,  and  that  they  are  not  necessary  to  salvation. 

And  our  divines  teach  clearly  and  explicitly,  that  men  should  so 
use  Christian  liberty  in  these  things,  that  no  offence  be  given  to  those 
who  are  weak  and  uninstructcd  in  these  things,  and  that  those,  who 
abuse  this  liberty,  may  not  in  some  way  deter  weak  persons  from 
the  doctrines  of  the  Gospel.  For  this  reason,  our  preachers  likewise 
teach  that  without  special  and  admissible  causes,  nothing  shall  be  al- 
tered in  church  usages,  but  that  for  the  sake  of  peace  and  union, 
men  shall  observe  those  customs  which  can  be  observed  without  sin- 
ning and  oppression  to  the  conscience.  And  in  the  diet  at  Augs- 
burg, we  sufficiently  expressed  ourselves,  and  manifested  that  for 
the  sake  of  love,  we  wished  to  be  unmolested,  to  hold  certain  adia- 
phora  (things  indifferent)  with  others.  For  we  have  considered 
among  ourselves,  that  common  union  and  peace,  in  so  far  as  they 


OF    CIVIL    GOVERNMENT.  197 

can  be  maintained  without  being  oppressive  to  the  conscience,  should 
justly  be  preferred  to  all  other  minor  things.  But  we  shall,  here- 
after, speak  further  concerning  all  these  things,  when  we  come  to 
treat  of  monastic  vows  and  the  power  of  the  church. 

Our  adversaries,  without  any  further  inquiry,  receive  the  sixteenth 
article,  in  which  we,  in  our  Confession,  assert  and  teach  that  a 
Christian  may,  consistent  with  the  will  of  God  and  the  dictates  of 
conscience,  hold  civil  offices,  may  rule  countries  and  people,  pro- 
nounce judgment  and  decide  cases  according  to  statute  and  other  exist- 
ing laws,  inflict  just  punishments,  wage  just  wars,  make  lawful  con- 
tracts, hold  property  and  possessions,  make  oaths  when  required  by  the 
magistrate:  in  short,  that  article  in  which  we  teach  that  the  magistracy 
and  government,  their  right  and  punishment,  and  all  that  pertains  to 
them,  are  good  regulations  and  ordinances  of  God,  which  a  Christian 
may  lawfully  use.     This  article,  our  adversaries  readily  approve. 

This  most  weighty,  useful  article  concerning  a  distinction  between 
the  spiritual  kingdom  of  Christ  and  temporal  authority,  which  it 
is  altogether  necessary  to  understand,  our  preachers  illustrate  partic- 
ularly, judiciously,  and  explicitly,  to  the  benefit  and  evident  con- 
solation of  many  persons. 

For  we  have  clearly  taught,  that  the  kingdom  of  Christ  is  spirit- 
ual, in  w^hich  he  reigns  through  the  word  and  the  ministry,  operates 
through  the  Holy  Ghost,  and  increases  faith  in  us,  the  fear  of  God, 
love,  and  patience  within  our  hearts,  and  begins  in  us  here  upon 
earth  God's  kingdom  and  eternal  life.  But  while  this  life  endures, 
he  permits  us,  nevertheless,  to  use  the  laws,  the  ordinances,  and  es- 
tates which  are  current  in  the  world,  according  to  the  vocation  in 
which  each  one  is  employed,  even  as  he  permits  us  to  use  medicines, 
architecture,  agriculture,  air,  and  water. 

And  the  Gospel  does  not  introduce  new  laws  into  temporal  govern- 
ment ;  but  it  commands  and  desires  us  to  be  obedient  to  those  laws 
and  the  government,  under  which  we  live,  whether  it  be  heathen  or 
Christian,  and  that  in  such  obedience  we  should  manifest  our  love. 
For  Carlstadt  in  this  case  acted  unwise  and  imprudent,  by  teaching 
that  civil  authorities  should  be  established  according  to  the  law  of 
Moses. 

Concerning  this  subject  we  have,  for  this  reason,  written  the  more 
explicitly,  because  the  monks  have  taught  many  and  very  pernicious 
errors  in  the  church  ;  for  they  have  called  evangelical  hfe,  a  state  in 
which  a  person  lives  destitute  of  any  possessions,  destitute  of  the 
exercise  of  punishment  and  revenge,  and  destitute  of  wife  and  chil- 
dren.    Such  doctrines  wholly  suppressed  the  pure  evangelical  doc- 


19S  APOLOGY. 

trine,  so  that  persons  did  not  understand  what  is  Christian,  or  the 
spiritual  kingdom  of  Christ ;  and  they  intermingled  the  worldly  and 
spiritual  kingdom,  from  which  resulted  many  injuries  and  seditious, 
ruinous  doctrines.  For  the  Gospel  does  not  abrogate  temporal  go- 
vernment, domestic  affairs,  the  making  of  lawful  contracts,  and  other 
civil  regulations ;  but  it  sustains  the  public  authority  and  their  ju- 
risdiction, and  it  commands  us  to  be  obedient  to  them,  as  the  ordinances 
of  God,  not  merely  on  account  of  punishment,  but  for  the  sake  of  our 
conscience. 

Julian  the  apostate,  Celsus,  and  some  othere,  alleged  against  the 
Christians,  that  their  Gospel  separates  and  severs  temporal  govern- 
ment and  authority,  because  it  forbids  men  to  take  revenge,  and  the 
like :  and  these  questions  gave  Origen,  Gregory,  and  some  others, 
much  trouble ;  yet  it  is  easy  to  reply  to  them,  when  we  know  that 
the  evangelical  doctrine  does  not  make  new  laws  concerning  worldly 
governments,  but  it  preaches  remission  of  sins,  and  that  the  spiritual 
kingdom  and  eternal  life  begin  in  the  hearts  of  believers. 

But  the  Gospel  does  not  only  permit  these  external  constitutions^ 
temporal  government,  and  ordinances,  to  remain,  but  it  also  desires  that 
we  should  be  obedient  to  them,  even  as  in  this  temporal  life  w^e 
should  and  must  be  obedient  and  submissive  to  the  common  course  of 
2iat<ire  as  the  regulation  of  God  :  we  permit  it  to  be  winter  and  sum- 
mer, &c.,  this  prevents  nothing  in  the  spiritual  kingdom. 

The  Gospel  forbids  only  private  revenge,  so  that  no  one  may  usurp 
the  authority  of  the  magistracy  ;  and  Christ  so  frequently  manifests 
this,  in  order  that  the  Apostles  might  not  think  that  they  ought  to 
be  worldly  lords,  and  take  away  the  kingdom  and  magistracy  from 
those  who  wore  in  dominion  at  that  time,  as  the  Jews  thought  con- 
cerning the  kingdom  of  the  Messiah ;  but  that  they  might  know 
that  it  was  their  duty,  to  preach  concerning  the  spiritual  kingdom, 
and  not  to  change  worldly  government :  wherefore,  this  command, 
in  which  Christ  forbids  a  person  jo  take  revenge  himself,  is  not  only 
a  counsel,  but  it  is  an  earnest  command,  Matt.  5,  39,  and  Rom.  J.2, 
19. 

The  revenge,  however,  and  the  punishment  of  offence,  wiiich  are 
imposed  by  the  magistrates,  are  not  forbidden  by  it,  but  rather  com- 
manded ;  for  it  is  the  work  of  God,  as  Paul  says,  Rom.  13,  2-5. 
This  revenge  takes  place,  when  criminals  are  punished,  when  war  is 
waged  for  the  sake  of  general  peace,  and  sword  and  horse  and  har- 
ness, are  used.  Concerning  these  things,  some  teachers  have 
taught  errors  so  pernicious,  that  very  nearly  all  the  princes,  lords, 
knights,  and  servants,  liave  cnnsiderec]  their  proper  offices  as  world' 


OF    CIVIL    GütERNMKNT,  199 

Jy,  ungodly,  and  condemned.  And  it  is  not  easy  to  express  with 
>vordi>  the  ineffable  danger  and  injuries  to  the  souls  and  consciences, 
resulting  from  this.  For  men  taught,  asif  the  Gospel  and  the  Chris- 
tian doctrine  were  mere  monastic  life,  and  they  did  not  perceive  that 
the  Gospel  teaches,  how  men  shall  be  released  from  sin,  hell,  and 
the  devil,  before  God,  and  that  it  does  not  interfere  with  the  civil 
government  in  external  things. 

Their  doctrine,  that  Christian  perfection  consists  in  a  state  desti- 
tute of  property,  is  a  falsification  and  deception,  which  they  have 
impressed  on  the  minds  of  the  people,  without  shame.  For  Chris- 
tian perfection  does  not  consist  in  external  piety  and  a  separation 
from  worldly  affairs ;  but  faith  and  real  fear  of  God  in  the  heart,  is 
perfection.  For  Abraham,  David,  and  Daniel,  were  in  royal  estates, 
in  great  princely  councils  and  offices,  and  they  also  possessed  great 
wealth  ;  and  yet  they  were  more  holy  and  perfect  than  any  monk  or 
Carthusian  friar  that  ever  existed. 

The  monks  hoVever,  especially  the  Cordeliers,  have  cast  a  sem- 
blance before  the  eyes  of  the  people,  in  consequence  of  which  no  one 
knew  in  what  true  holiness  consists.  For  how  supremely  evano-eli- 
cal,  how  eminently  .holy,  hav€»the  monks  deemed  this  state  in  which 
a  person  holds  no  p^sessions  and  is  willingly  poor  ?  But  these  are 
very  pernicious  doctrines,  inasmuch  as  the  Scriptures  indicate  nothing 
concerning  them,  but  teach  directly  in  opposition.  The  ten  com- 
mandments of  God  say  clearly :  "  Thou  shalt  not  steal ;"  here  God, 
indeed,  permits  each  one  to  possess  that  which  is  his  own. 

On  this  subjec'.Wickliffe  raved,  insisting  that  no  bishop  or  pastor 
should  hold  possesoi'^ns.  So  there  are  innumerable,  complicated  dis- 
putations and  contracts,  concerning  which  it  is  impossible  ever  to 
pacify  Christian  consciences,  unless  they  are  instructed  on  this  ne- 
cessary subject,  that  a  Christian,  may  with  good  conscience,  act  ac- 
cording to  the  laws  and  »customs  of  the  country.  For  this  instruc- 
tion relieves  many  consciences,  in  which  we  teach,  that  a  contract  is 
lawful  before  God,  in  so  far  as  it  is  approved  by  such  common  laws 
and  usages  of  the  country,  as  are  considered  just. 

This  high  and  useful  article,  viz.  concerning  the  magistracy  and 
civil  laws,  is  clearly  and  judiciously  illustrated  by  our  divines,  so, 
•that  many  excellent,  honest  men,  who  were  compelled  according  to 
their  office,  to  be  occupied' in  government  and  important  affairs,  ac- 
knowledged that  their  conscience  received  perceptible  consolation, 
which  before,  in  consequence  of  the  erroneous  opinion  of  the  monks, 
had  suffered  ineffable  torments,  and  stood  in  doubt,  whether  their 
offices  were  Christian,  and  wheUior  the  Gospel  allows  them. 


200  APOLOGY. 

This  we  have  related,  in  order  that  foreigners,  foes  and  friends^ 
might  understand,  that  by  this  doctrine,  the  magistracy,  pohtical  en- 
actments, imperial  laws,  and  others,  are  not  overthrown,  but  rather 
highly  exalted  and  defended,  and  that  this  doctrine  alone  properly 
informs  us  how  glorious,  how  great  an  office,  full  of  Christian  good 
works,  is  the  administration  of  government.  All  of  which,  hereto- 
fore, in  consequence  of  the  hypocritical  doctrines  of  the  monks,  were 
regarded  as  sinful,  worldly  estates,  life,  and  conduct,  to  the  unspeak- 
able danger  of  the  conscience.  The  monks  devised  such  hypocrisy ; 
they  extol  and  esteem  their  humility  and  poverty  much  more  highly 
than  the  office  of  princes  and  lords,  or  that  of  father  and  mother,  or 
domestic  government ;  yet  these  estates  are  authorized  by  the  word 
and  command  of  God,  but  monachism  has  no  command  of  God. 

Our  adversaries  accept  the  seventeenth  article,  in  which  we  ac- 
knowledge, that  Christ  shall  come  on  the  last  day,  and  raise  up  the 
dead,  and  give  unto  the  pious  eternal  life  and  endless  joys,  and  con- 
demn the  impious  to  everlasting  punishment  with  the  devil. 

Our  adversaries  accept  the  eighteenth  article  concerning  free  will, 
although  they  allege  some  passages  of  Scripture,  which  are  not  ap- 
propriate to  the  subject :  they,  also  proclaim  greatly  concerning  it, 
that  the  freedom  of  will  should  not  be  so  highl^j esteemed  as  the  Pe- 
lagians esteem  it ;  nor  should  we  detract  too  much  from  it  as  the 
Manichseans  do.  All  this  is  well  spoken  indeed  ;  but  what  is  the 
difference  between  the  Pelagians  and  our  adversaries  ?  as  they  both 
teach  that  man,  unaided  by  the  Holy  Spirit,  ca:o  love  God,  keep  the 
commandments  of  God,  quoad  suhstantiam  actuw'" , ;  that  is,  they 
presume  to  be  able  to  do  the  works  by  the  powP'^  oi'  natural  reason, 
without  the  agency  of  the  Holy  Ghost,  thereby  to  merit  the  grace 
of  God. 

How  incalculable  are  the  errors  which  result  from  these  Pelagian 
doctrines !  yet  they  pressingly  inculcate  and  teach  them  in  their 
seminaries.     In  opposition  to  these  same  errors  Augustine  contends  i 
on  the  authority  of  Paul,  the  import  of  which  we  have  examined! 
above  in  treating  of  justification ;  and  we  also  affirm  that  the  under- 
standing does  possess  some  portion  of  free  will ;  for  in  determining  al 
matter  which  is  presented  and  rendered  apparent  to  the  power  oi 
reason,  we  possess  a  free  will.     There  is  an  ability  within  us  in  some! 
measure,  to  Hve  honorably  as  to  external  deportment, — to  discourse 
of  God,  to  exhibit  an  external  appearance  of  divine  service,  to  obej 
parents  and  superiors,  not  to  steal,  not  to  commit  murder. 

For,  since  the  fall  of  Adam,  as  the  natural  faculties  of  reason  still 
remain,   so  that  I  can  perceive  good  and  bad  in  an  object  which  may 


OF    FREE    WILL.  201 

be  contemplated  by  the  power  of  thought  and  the  operation  of  the 
mind,  so  there  is  also,  to  some  extent,  an  ability  in  the  freedom  of 
will,  to  live  honorably  or  dishonorably.  This  is  termed  by  the  holy 
Scripture  the  righteousness  of  the  law,  or  of  flesh,  which  the  power 
of  reason  is  able  in  some  measure  to  attain,  independent  of  the  Holy 
Ghost.  Yet  unholy,  hereditary  desire  is  so  powerful,  that  men  more 
frequently  follow  it,  than  the  dictates  of  reason:  and  the  devil,  who, 
as  Paul  says,  (Eph.  2,  2,)  powerfully  influences  the  ungodly,  draw- 
ing without  intermission  poor,  feeble  nature  into  all  manner  of  sins. 

And  this  is  the  reason  why  there  are  but  few,  who  accordino-  to 
the  natural  powers  of  the  mind,  ultimately  follow  out  an  honorable 
course  of  life,  as  we  see  that  but  few  philosophers,  who  thouo-h  they 
have  zealously  exerted  themselves,  have  led  with  propriety  a  life  ex- 
ternally honorable.  But  that  these  same  persons,  who  observe  these 
moral  duties  without  grace,  should  exist  without  sin,  or  that  these 
virtuous  actions  of  moral  conduct  dc  congruo,  should  merit  the  for- 
giveness of  sins  and  the  gift  of  grace,  is  false  and  fictitious.  For 
the  hearts  which  are  without  the  Holy  Ghost,  are  without  the  fear 
of  God,  without  faith,  without  confidence,  do  not  believe  that  God 
hears  them,  that  he  forgives  them  their  sins,  that  he  assists  them  in 
time  of  need :  for  this  reason  they  are  ungodly. 

Now,  "  a  corrupt  tree  cannot  bring  forth  good  fruit,"  Matt.  7, 
18 ;  and  "  without  faith  it  is  impossible  to  please  God,"  Heb.  11, 
6 ;  wherefore,  even  admitting  that  there  may  be  some  ability  within 
us  to  perform  these  external  duties,  we  still  affirm  that  the  liberty  of 
the  will,  and  the  powers  of  the  mind,  accomplish  nothing  in  spirit- 
ual matters  ;  namely,  to  believe  God  in  earnest  sincerity,  to  cherish 
an  assured  confidence  that  he  is  near  us,  hears  us,  forgives  our  sins, 
&c.  For  these  are  the  right,  the  noble,  the  virtuous,  the  exalted 
duties  comprised  in  the  first  table  of  the  Decalogue,  which  no  man 
without  the  light  and  grace  of  the  Holy  Spirit  can  accomplish ;  as 
Paul,  1  Cor.  2,  14,  says  to  the  Corinthians :  "  The  natural  man  re- 
ceiveth  not  the  things  of  the  Spirit  of  God ;"  that  is,  a  man  who  is 
not  enlightened  by  the  Spirit  of  God,  cannot  form  the  slightest  con- 
ception in  his  natural  understanding,  as  to  the  will  of  God  or  divine 
matters. 

And  men  perceive  this  when  they  ask  their  hearts  how  their  minds 
are  inclined  towards  God,  whether  or  not  they  entertain  an  assu- 
rance that  God  observes  and  hears  them.  For,  to  believe  this  with 
sincerity,  to  repose  and  confide  thus  upon  an  invisible  God,  and,  as 
Peter,  (1  Pet.  1,  8,)  says,  thus  to  esteem  Chi-ist  preeminently 
whom  we  do  not  see,  is  difficult  indeed  even  to  the  holv ;  how  then 

26 


202  APOLOGT. 

should  if  he  light  to  the  ungodly  ?  For  we  attain  a  proper  degree 
of  faith,  vvheii  our  hearts  have  first  been  alarmed,  and  when  they 
have  been  raised  up  again  through  Christ,  then  as  already  asserted, 
we  shall  have  been  born  anew  through  the  Holy  Ghost. 

It  is,  therefore,  proper  to  make  this  distinction  clearly,  in  which 
we  attribute  to  the  faculties  of  the  mind  and  the  freedom  of  will  an 
ability,  to  some  extent,  to  live  outwardly  honest,  and  to  the  opera- 
tion of  the  Holy  Spirit  alone  the  act  of  being  born  anew,  and  the 
fornmtion  of  another  heart,  mind,  and  disposition  within.  In  this 
manner  civil  discipline  is  retained ;  for  an  immoral,  wild,  im- 
pertinent course  of  life  and  conduct  is  incompatible  with  the  will 
of  God  ;  and  yet  a  proper  distinction  will  appear,  betAveen  outward 
moral  conduct  and  piety,  and  that  piety  which  avails  in  the  sight  of  God, 
and  which  is  not  philosophical,  external,  but  exists  within  the  heart. 

And  this  distinction  has  not  been  devised  by  us,  but  the  holy 
Scripture  expressly  teaches  it.  Augustine  in  like  manner  treats  of 
it,  and  recently  it  has  been  assiduously  treated  and  written  upon  by 
Wilham  of  Paris.  This  essential  doctrine,  however,  has  been  shame- 
fully suppressed  by  those  persons  who  fancy  that  men  are  able 
to  keep  the  law  of  God,  independent  of  the  Holy  Ghost,  and 
that  the  Holy  Ghost  grants  us  grace  in  consideration  of  our 
merit. 

Our  adversaries  accept  the  nineteenth  article,  in  which  we  teach 
that  although  God  alone  has  created  the  whole  world  and  all  nature, 
and  preserves  all  creatures  every  hour,  yet  he  is  not  the  cause  of 
sin ;  but  the  evil  will  in  devils  and  men,,  which  turns  itself  away 
from  God,  is  the  cause  of  sin  ;  as  Christ  says  of  the  devil,  John  8, 
44 :  "  When  the  devil  speaketh  a  lie,  he  speaketh  of  his  own." 

On  the  twentieth  article,  they  clearly  express  themselves  in  these 
terms : — that  they  reject  and  condemn  our  doctrine  in  which  we  as- 
sert, that  people  do  not  merit  the  remission  of  their  sins  by  good 
works.  May  each  one  observe  this  carefully,  that  even  this  article 
they  reject  and  condemn  hi  express  terms.  What  need  is  there, 
then,  of  employing  many  words  on  this  evident  point  ?  The  illus- 
trious doctors  and  framers  of  the  Confutation,  manifest  here  clearly 
and  openly  the  manner  of  spirit  that  speaks  out  of  them.  For  this 
is  by  no  means  a  minor  article  in  the  Christian  church,  but  it  is  the 
chief  and  the  most  important  article,  viz.  that  we  obtain  remission  of 
our  sins,  without  our  merit,  through  Christ,  and  that  not  our  works, 
but  Christ,  is  the  propitiation  for  our  sins ;  as  Peter,  Acts  10,  43, 
says :  "  To  him  give  all  the  prophets  witness,  that  through  his  name, 
whosoever  l:>elieveth  in  him  shall  receive  remission  of  sins/' 


OF    GOOD    WORKS    AND    OT    THF.   CAUSE    OF    SIN.  ^Oo 

This  strong  evidence  of  all  the  holy  prophets  may  be  justly  term- 
ed a  resolution  of  the  universal  Christian  €hurch.  For  even  one 
single  prophet  is  great  in  the  estimation  of  God,  and  is  a  treasure 
worth  the  world  to  this  same  holy  diurch ;  and  we  should  believe 
more  justly  the  unanimous  voice  of  all  the  prophets,  than  the  ungod- 
ly, flagitious  sophists  who  liave  made  the  Confutation,  and  so  blas- 
phemously calumniated  Christ.  For,  although  some  teachers  in  re- 
ierenceto  this  subject  have  asserted  that  after  our  sins  are  forgiven,  we 
obtain  grace,  not  through  faith,  but  through  our  own  works ;  yet  they 
did  not  maintain  that  we  obtain  the  remission  of  sins  on  account  of 
our  works,  and  not  for  Christ's  sake. 

It  is,  therefore,  a  detestable  blasphemy  thus  to  attribute  the  honor 
of  Christ  to  our  human  performances.     And  we  cherish  the  hope, 
and  feel  assured  of  this  exalted,   princely  virtue,  that  your  imperial 
Majesty,  and  other  princes,  had  they  been  apprized  of  it,  would  not 
in  any  way  have  permitted  things  so  evidently  ialse  and  unfounded, 
to    be   inserted    in   the    Confutation,    by   which    God    and    the 
Gospel  are  calumniated  before  the  whole  w^orld.     For  the  purpose 
o{  proving  the  divine  authenticity  of  this  article,  and  that  it  is  a  holy 
and  heavenly  truth,   we  could  adduce  passages  almost  without  num- 
ber from  the  Scriptures,  and   also  from  the  writings  of  the  Fathers. 
And    there   is    scarcely    a    page    in   the    Bible,    in   the    princi- 
pal books  of  the  sacred  writings,  which  does  not  clearly  indicate 
this.     We  have  also  said  much  concerning  this  same  subject  above ; 
and  pious,  sincere  persons,  having  the  fear  of  God  before  their  eyes, 
and  a  proper  conception  of  the  purpose  for  w^hicli  Christ  was  given, 
would  not  for  all  the  possessions  and  dominions  of  the  earth,  that 
Christ  should  not  be  our  only  Treasure,  our  only  Mediator,  and  Re- 
conciler ;  and  they  must,  on  seeing  the  manifest  rejection  and  con- 
demnation of  the  holy  word  and  the  divine  truih  by  presumptuous  man, 
feel  shocked  and  alarmed.     Isaiah  the  prophet,  Isa.  53,  6,  says : 
"  The  Lord  hath  laid  on  him  the  iniquity  of  us  all."     But  our  ad- 
versaiies  presume  to  make  Isaiah  a  liar,  and  the  whole  Bible  false, 
saying  that  the  Lord  laid  our  sins  on  us,  and  on  our 'works  and  beg- 
garly expiations,     I  shall,  however,   here  pass  over  those  puerile 
works — rosaries,  pilgrimages,  and  the  like.  , 

We  are  well  aware  of  the  severe  mandate  and    imperial  edict 

issued  against  us  and  our  doctrine  ;  and  this  should  reasonably  alarm 

I  us,  if  we  had  light  and  unimportant  mattere  to  treat  of,  or  matters 

which  are  doubtful :  but  inasmuch  as  we,  (God  be  praised,)  without 

[the  least  shadow  of  doubt  before  God,  feel  assured  from  the  word  of 

[•God.   in  our   hearts  rnKJ    con:>^iences,   that  oui-  adversaries  condemn 


ß04  APOLOGY. 

the  open,  divine  truth,  the  right,  the  Christian,  the  bUssful,  and  holy 
doctrine,  without  which  a  Christian  church  can  exist  no  where,  and 
which  every  Christian,  in  so  far  as  his  physical  powers  and  mental 
abilities  permit,  is  under  obligation  to  the  honor  of  God,  to  acknowl- 
edge, maintain,  and  defend ;  we  shall,  therefore,  not  permit  our- 
selves to  be  deterred  from  a  doctrine  so  wholesome.  For  who  would 
not  wish,  even  in  his  last  moments,  that  he  might  die  in  the  acknowl- 
edgment of  this  article, — that  we  obtain  the  remission  of  our  sins 
through  faith,  by  the  blood  of  Christ,  without  our  merit  and  works  ? 

Experience  has  shown,  and  the  monks  themselves  must  confess, 
that  the  conscience  of  men  cannot  be  pacified  or  restored  to  peace, 
except  through  faith  in  Christ ;  and  they  are  unable  to  feel  a  real, 
firm  consolation  in  their  severe  agonies  in  the  hour  of  death,  and  in 
their  struggles  against  the  great  terrors  of  death  and  sin,  if  they  do 
not  support  themselves  by  the  promises  of  grace  in  Christ.  Nor  can 
they  have  any  impregnable  defence  against  the  devil,  who  then  bold- 
ly obtrudes  himself  into  their  hearts,  fills  them  with  anguish, 
leads  them  into  despair,  and  in  one  instant  sweeps  away  with  a 
single  blast  all  their  works  like  dust,  if  they  do  not  firmly  sustain 
themselves  by  the  Gospel,  by  this  doctrine,  that  they  obtain  the  re- 
mission of  sins,  without  any  of  their  merit,  by  the  precious  blood  of 
Christ.  For  faith  alone  vivifies  and  supports  us  in  the  great  pangs 
of  death  and  its  severe  agonies,  when  no  creature  can  lend  us  aid, 
yea,  when  we  shall  die  and  be  separated  from  this  whole  visible  cre- 
ation, and  be  transferred  into  another  world  and  another  existence. 

This  is  a  matter  then,  worthy  of  these  remarks,  and  one  too,  for 
the  sake  of  whkh  every  Christian  should,  with  a  sincere  heart,  haz- 
ard all  things  freely,  even  in  the  midst  of  danger.  All  those,  for 
this  reason,  who  adhere  to  this  Confession  of  ours,  have  no  occasion 
to  be  alarmed  or  to  peimit  themselves  to  deviate  from  truth ;  but, 
assured  of  divine  aid  and  tlae  approbation  of  Christ  the  Lord,  they 
may  with  all  joyfulness  veut.uie  to  embrace  it  without  hesitation,  and 
confess  this  evident  truth  in  opposition  to  all  the  world,  to  all  the  ty- 
ranny, wrath,  menaces,  and  alarm,  e^7en  to  all  the  tyrannical  murders] 
and  persecutions  which  take  place  every  day.  For  who  would  suffer 
himself  to  be  deprived  of  this  great,  yes,  of  this  eternal  consolation,] 
on  which  the  w^hole  Christian  church  and  all  its  bliss  depend. 

Whoever  takes  up  the  Bible  and  reads  it  with  sincerity,  will  soor 
discover  that  this  doctrine  is  every  where  founded   in  the  Scripture  J 
For  Paul,  Rom.  3,  24,  and  4,  16,  states  clearly,  that  sins  are  for^ 
given  without  merit,  for  the  sake  of  Christ ;  and  for  this  reason  hel 
says:   We  are  justified  through  faith  without  merit,  that  the  pro-- 


OF    GOOD    WORKS.  205 

mise  might  be  sure ;  that  is,  if  the  promise  depended  on  our  works, 
it  would  not  be  sure.  And  it'  grace  or  the  remission  of  sins  were 
granted  on  account  of  our  works,  when  could  we  ascertain  with  cer- 
tainty, that  we  had  obtained  grace  ?  when  could  our  conscience 
find  a  work  which  would  be  sufficient  to  appease  the  wrath  of  God  ? 
We  have  said  enough  above  concerning  this  subject,  there  each  one 
may  examine  the  passages  of  Scripture,  which  establish  this  doc- 
trine. For  in  that  place  I  was  moved  to  complain  so  vehemently, 
on  account  of  the  abominable,  shameless,  premeditated  wickedness 
of  our  adversaries,  manifested  in  clear  terms,  in  rejecting  this  article, 
that  we  obtain  remission  of  sins,  not  through  works,  but  without 
merit,  through  faith  in  Christ. 

Our  adversaries  also  adduce  some  passages  of  Scripture  as  a  rea- 
son for  their  condemnation  of  this  article ;  as  for  example,  they  al- 
lege this  declaration  of  Peter :  "  Give  diligence  to  make  your  call- 
ing and  election  sure,"  through  good  works,  8jC.  Here  every  per- 
son can  see  that  our  adversaries  did  not  spend  their  money  in  vain, 
when  they  studied  dialectics ;  for  they  have  become  able  to  adduce 
passages  of  Scripture  adequate,  or  inadequate,  conclusive,  or  incon- 
clusive, according  to  their  own  pleasure,  and  as  it  suits  them.  For 
in  this  manner  they  draw  their  conclusion : — "  Peter  says,  give  dil- 
igence to  make  your  calling  and  election  sure,  through  good  works ; 
therefore  we  merit  the  remission  of  sins  through  works."  This  is 
indeed  a  fine  argument ;  as  for  instance,  if  one  would  thus  reason 
upon  a  defendant  in  criminal  court,  whose  life  had  been  reprieved : — 
the  judge  has  commanded  that  he  should  henceforth  refrain  from  such 
evil  deed ;  therefore  he  has,  by  thus  refraining,  merited  the  prolong- 
ation of  his  life.  Thus  to  argue,  may  be  termed  making  ex  nan 
causa  causam  ;  (a  cause  out  of  no  cause :)  for  Peter  speaks  of  good 
works  and  fruits  which  follow  faith,  and  he  indicates  a  reason  for 
the  performance  of  them,  namely,  that  we  may  make  our  calling 
sure ;  that  is,  that  we  may  not  fall  from  the  Gospel,  when  we  sin 
again.  He  wishes  to  say  :  do  good  works,  in  order  that  you  may 
remain  in  the  Gospel,  in  your  heavenly  calling,  that  you  may  not 
fall  back,  become  cold,  and  lose  that  spirit  and  gift  which  were  im- 
parted unto  you  by  grace  through  Christ, — not  on  account  of  the 
works  which  follow ;  for  men  remain  firm  in  their  calling  through 
faith ;  but  faith  and  the  Holy  Spirit  do  not  remain  in  those  who  lead 
a  sinful  life. 

They  assign  still  more  passages  and  testimonies,  which  are  just 
about  as  applicable  as  the  one  mentioned.  In  addition  to  this,  they 
dare  to  affirm  that  this  opinion  was  condemned  a  thousand  years  ago 


206  APOLOGY. 

in  Augustine's  time.  This  is  not  true,  for  tluV  Christian  church  has 
always  maintained  that  the  remission  of  sins  is  granted  to  us  with- 
out merit ;  and  the  Pelagians  were  condemned  because  they  asserted 
that  grace  is  imparted  unto  us  for  the  sake  of  our  works. 

We  have  sufficiently  shown  above  that  we  also  teach  that  wher- 
ever faith  exists,  there  also  good  fruits  and  good  "works  must  fol- 
low ;  for  "  We  do  not  make  void  the  law,  but  we  establish  it,"  as 
Paul  says,  Rom.  3,  31.  For  when  we  have  received  the  Holy  Spi- 
rit through  faith,  good  fruits  follow ;  and  then  we  increase  in  love, 
in  patience,  in  continence,  and  other  fruits  of  the  Spirit. 

IX.    OF    THE    INVOCATION    OF    SAINTS. 

Our  adversaries  condemn  the  twenty-first  article  entirely,  because 
there  is  nothing  taught  in  it  relative  to  the  invocation  of  saints,  and 
they  handle  no  subject  with  greater  prolixity  than  they  do  this ;  and 
yet  they  do  not,  however,  accomplish  any  object,  but  their  assertion 
that  the  saints  should  be  honored.  Again,  they  assert  that  living 
saints  pray  for  one  another ;  from  this  they  conclude,  that  men  should 
and  must  invoke  dead  saints. 

They  allege  that  Cyprian  entreated  Cornelius  while  he  was  yet 
living,  to  pray  for  the  brethren  when  he  would  be  dead.  By  this 
example,  they  wish  to  prove  that  men  must  invoke  dead  saints. 
They  also  refer  to  Jerome  against  Vigilantius,  saying  that  in  this 
matter  Jerome  has  overcome  Vigilantius  a  thousand  years  ago. 

In  this  manner  they  proceed  under  the  impression  that  they  have 
won  by  far,  and  the  egregious  dolts  do  not  see  that  in  the  writings  of 
Jerome,  there  is  not  a  syllable  extant  in  opposition  to  Vigilantius 
concerning  the  invocation  of  saints.  Jerome  does  not  treat  of  the 
invocation  of  saints,  but  of  the  honor  paid  to  them.  Nor  did  the  an- 
cient teachers,  prior  to  Gregory's  day,  think  of  the  invocation  of 
saints.  The  invocation  of  saints,  as  well  as  the  application  of  their 
merit,  concerning  which  our  adversaiies  teach,  is  by  no  means  foun- 
ded in  the  Scripture. 

We  do  not  deny  incur  Confession  that  men  should  honor  {he. 
saints  ;  for  there  are  three  kinds  of  honor  by  which  men  honor  saints.. 
First,  we  should  be  thankful  to  God  because  he  has  shown  unto  us  ^ 
his  favors  through  the  examples  of  the  saints,  and  because  he  hasj 
supplied  the  church  with  teachers  and  other  gifts  ;  and  these  gifts,^ 
since  they  are  great,  we  should  esteem  highly,  and  praise  the  saints  | 
themselves  who  have  made  proper  use  of  them,  as  in  the  GospeL 
€hrist  praised  the  faithful  servant,  Matt.  25,  21,  23. 

7.'he  fipcond  honor,  which  we  confpr  on  the  saints,  is  to  sfrcnsthcn 


OF    THE    I^■VOCATI0^■    OF    SAINTS.  207 

our  faith  by  I  heir  examples  ;  as,  lor  instance,  wlieii  we  sec  that  sins 
were  remitted  unto  Peter  throLigh  grace  so  abundant,  when  he  had 
denied  Christ,  our  hearts  and  our  consciences  are  so  strengthened 
that  W'C  believe  grace  to  be  more  powerful  than  sins,  Rom.  5,  20. 

In  the  third  place,  we  honor  the  saints,  w'hen  we,  according  to  our 
several  vocations,  follow  out  the  examples  of  their  faith,  of  their 
love,  and  of  their  patience. 

Our  adversaries  say  nothing  at  all  relative  to  the  proper  method 
of  honoring  the  saints,  but  they  cavil  merely  about  the  invocation  of 
them,  which,  were  it  not  calculated  to  endanger  the  conscience, 
would  still  be  unnecessary. 

We  grant,  moreover,  that  angels  pray  for  us.  For  w^e  have  evi- 
dence in  Zechariah  of  the  fact  that  an  angel  prayed,  "  O  Lord  of 
hosts,  how"  long  wilt  thou  not  have  mercy  on  Jerusalem  ?"  Zech.  1, 
12.  And  although  grant!)ig,  that  as  the  living  saints  pray  for  the 
whole  church  in  general,  so  the  saints  in  heaven  may  pray  for 
the  whole  chui'ch ;  yet  there  is  no  evidence  to  this  effect  in  the 
Scripture,  excepting  only  the  dream  which  was  taken  out  of  the 
book  of  Maccabees,  2  Mac.  1-5,  14. 

Further,  if  the  saints  even  do  pray  for  the  church,  it  does  not, 
however  follow,  that  men  should  invoke  them.  Our  Confession, 
how'ever,  affirms  this  only,  that  the  Scripture  teaches  nothing  con- 
cerning the  invocation  of  saints,  or  that  men  should  seek  aid  from 
them.  Inasmuch  then  as  no  one  is  able  to  adduce  either  a  command 
or  a  promise  or  an  example  from  the  Script  [ire,  it  follows  that  no 
one  can  sincerely  and  conscientiously  depend  on  it.  For  since  every 
prayer  must  proceed  from  faith,  from  what  source  can  we  know  that 
the  invocation  of  saints  is  pleasing  to  God,  when  we  have  not  the 
word  of  God  for  it  ?  By  what  means  can  I  be  assured  that  the 
saints  hear  my  prayers  and  the  prayers  of  each  one  in  particular  ? 

Some  evidently  make  gods  out  of  the  saints,  and  assert  that  they 
are  able  to  know  our  thoughts  antl  to  see  into  our  hearts.  These 
things  they  devise,  not  for  the  purpose  of  honoring  the  saints,  but 
in  order  to  maintain  their  charlatanry  and  their  annual  fair,  which 
bring  them  mc/ney.  We  s>(ill  say  as  we  have  said,  that  there  is  no 
evidence  in  the  writings  of  God's  woitI  that  the  saints  trndei'stand 
our  invocation  ;  and  if  they  do  understand  it,  that  God  permits  that 
circumstance  to  be  pleasing  to  him:  consequently  it  has  no  efficacy. 
In  opposition  to  this  fact  oxu  adversaries  are  unable  to  allege  any  thing; 
they  should,  for  (his  reason,  not  endfavor  lo  compel  or  to  force  us  In 
accept  things  whifh  are  uncertain;  lor  a  prayer  without  faith  is  not 
really  a  prayer.     .VHliougli  Ihpy   assert   that  it   is  a  custom  in  tii*^ 


APOLOGY. 

church  ;  yet  it  is  certain  that  it  is  a  recent  custom  in  the  church  ; 
for  the  ancient  Collects,  if  they  do  mention  the  saints,  do  not 
invoke  them. 

Our  adversaries,  moreover,  treat  not  only  of  the  invocation  of 
saints,  but  they  also  assert  that  God  accepts  the  merit  of  the  saints 
for  our  sins ;  and  in  this  manner  they  make  out  of  them  not  only  in- 
tercessors for  us,  but  mediators  and  reconcilers.  This  can  by  no 
means  be  tolerated  ;  for  in  this  way  they  confer  upon  them  the  hon- 
or which  is  due  to  Christ  alone,  by  constituting  out  of  them  media- 
tors and  reconcilers. 

And  although  they  wish  to  make  a  distinction  between  the  me- 
diators who  intercede  for  us,  and  the  one  who  has  redeemed  us,  and 
propitiated  God;  yet  they  make  out  of  the  saints  mediators  through 
whom  the  people  are  reconciled.  And  their  assertion  too,  that  the 
saints  are  mediators  to  intercede  for  us,  is  made  without  any  author- 
ity from  the  Scripture ;  and  if  we  were  to  speak  of  this  matter  even 
in  the  most  moderate  terms,  it  would  still  be  calculated  to  suppress 
the  doctrine  and  meritorious  deeds  of  Christ,  and  that  confidence 
would  be  placed  on  the  saints  which  should  be  placed  in  him ;  for 
they  have  framed  unto  themselves  a  misconception,  that  Christ  is  a 
severe  judge,  and  that  the  saints  are  kind,  merciful  mediators ;  thus 
they  flee  unto  the  saints,  and  are  as  fearful  of  Christ  as  they  would 
be  of  a  tyrant,  relying  more  upon  the  goodness  of  the  saints  than 
upon  the  goodness  of  Christ,  fleeing  from  him  and  seeking  help  from 
them :  thus  in  principle  they  still  make  mediators  of  redemption 
{mediatores  redemptionis)  out  of  the  saints. 

We  shall,  for  these  reasons,  show  that  they  make  out  of  the  saints 
not  only  intercessors,  but  propitiators,  and  mediatores  redemptionis. 
In  this  place  we  do  not  now  speak  respecting  the  gross  abuses  in 
which  the  populace  carry  on  public  idolatry  with  the  saints  and  pil- 
grimages :  but  we  speak  of  that  which  their  learned  men  preach, 
write,  and  teach  in  their  schools,  concerning  this  subject.  With  re- 
spect to  the  other  consideration,  viz.  the  gross  abuses,  even  the  com- 
mon inexperienced  people  can  judge  and  determine  for  themselves. 

Two  things  belong  to  a  mediator  and  a  propitiator :  first,  an  in- 
dubitable, clear  declaration  and  promise  of  God,  that  through  this 
mediator  he  will  hear  all  those  who  call  on  him.  A  divine  promise 
like  this,  is  extant  in  the  Scriptures,  concerning  Christ :  "  Whatso-. 
ever  ye  shall  ask  the  Father  in  my  name,  he  will  give  it  you,"  John 
16,  23.  Concerning  the  saints  no  such  promise  is  extant  any  where 
in  the  Scriptures ;  consequently,  no  one  can  conclude  in  his  mind 
with  certainty,   that  he  will  be   heard   through  the  invocation  g£ 


OP    THE   INVOCATION   OF    SAINTS.  209 

saints ;  therefore,  such  invocation  cannot  proceed  from  faith.  That 
we  shall  call  on  Christ,  we  have,  moreover,  the  word  and  command- 
ment of  God,  where  he  says  :  "  Come  imtome  all  ye  that  labor  and 
are  heavy  laden,  and  I  will  give  you  rest,"  Matt.  11,  28.  "  Even 
the  rich  among  the  people  shall  entreat  thy  favor,"  Psalm  45,  12. 
And  Psalm  72,  11  :  "  All  kings  shall,  fall  down  before  him ;  all  na- 
tions shall  serve  him."  And  a  little  after,  verse  15 :  "  And  daily 
shall  he  be  praised."  And  in  John  5, 23,  Christ  says  :  "  That  all  men 
should  honor  the  Son,  even  as  they  honor  the  Father."  Again  2 
Thess.  2,  16,  17,  Paul  praying,  said  :  "  Now,  our  Lord  Jesus  Christ 
himself,  and  God,  even  our  Father,  comfort  your  hearts,  and  estab- 
lish you  in  every  good  word  and  work."  These  are  genuine  pas- 
sages concerning  Christ.  But  concerning  the  invocation  of  saints, 
our  adversaries  are  unable  to  adduce  a  divine  command,  or  an  exam- 
ple from  the  Scripture. 

Secondly,  it  belongs  to  a  propitiator,  that  his  merit  compensate 
for  other  people's  demerit,  and  that  others  become  participants  in 
his  merits  and  compensation,  as  if  they  had  made  payment  them- 
selves. When  a  good  friend  pays  a  debt  for  another,  the  debtor  is 
discharged  of  the  debt,  by  this  payment  as  by  his  own.  In  this 
manner  the  merit  of  Christ  is  imparted  and  accounted  to  us,  when 
we  believe  in  him,  precisely  as  if  his  merit  were  ours,  so  that  his 
righteousness  and  his  merit  are  imputed  unto  us,  and  his  merit  be- 
comes our  own. 

Upon  both  these  principles,  namely,  upon  the  divine  promises, 
and  upon  the  merit  of  Christ,  a  Christian  prayer  must  be  founded. 
A  faith  like  this,  in  the  divine  promises  and  on  the  merit  of  Christ, 
belongs  to  prayer.  For  we  should,  undoubtedly,  entertain  the  opin- 
ion that  we  are  heard  for  Christ's  sake,  and  that  for  his  sake  we 
have  a  merciful  God. 

Here  our  adversaries  teach  that  we  should  invoke  the  saints, 
while  at  the  same  time  we  have  neither  a  command,  nor  a  j^romise, 
nor  an  example  in  the  Scripture  to  this  effect ;  and  in  this  way  they 
cause  greater  confidence  to  be  placed  on  the  saints  than  on  Christ; 
I  yet  Christ,  Matt.  11,  28,  says:  ^"^  Come  unto  mc,'' not  unto  the 
saints. 

In  the  second  place,  they  assert  that  God  accepts  the  merits  of 
the  saints  as  a  recompense  for  our  sins,  and  thus  they  teach  that 
men  should  rely  on  the  merits  of  the  saints,  not  on  the  merit  of 
Christ.  And  this  doctrine  they  expressly  teach  concerning  indul- 
gences by  which  they  distribute  the  merits  of  the  saints,  as  xafüfac- 
I  tiones  (expiations)  for  our  sins. 

27 


210  APOLüGi. 

And  Gabriel,  who  explained  the  canon  of  the  mass,  dared  ■without 
hesitation  to  assert :  "  That  we,  according  to  the  order  which  God 
has  instituted,  should  flee  to  the  saints,  so  that  through  their  aid 
and  merits  we  might  be  saved."  These  are  the  express  words  of 
Gabriel.  And  in  various  places  in  the  writings  of  our  adversaries, 
we  find  many  things  still  mor^  inadmissible,  concerning  the  merits  of 
the  saints.  Is  this  not  constituting  the  saints  as  propitiators  ?  For  in 
this  way  they  become  quite  equal  to  Christ,  if  we  must  believe  that 
we  are  saved  through  their  merits. 

But  where  is  this  order  instituted  of  Gotl,  concerning  which  Ga- 
briel speaks,  that  we  should  flee  to  the  saints  ?  Let  him  adduce  a 
word,  a  single  example  from  the  Scriptures.  They  ,derive  this  order 
perhaps  from  the  custom  prevalent  in  the  courts  of  temporal  princes, 
in  which  the  counsellors  of  the  prince  bring  forward  the  affairs  of 
poor  people,  and  advocate  as  mediators.  But  how,  if  the  prince  or 
the  king  would  appoint  only  one  mediator,  and  would  not  hear  the 
cases  through  any  other  one,  in  mercy,  or  would  hear  all  prayers 
through  this  one  alone  ?  Wherefore,  then,  since  Christ  alone  is  ap- 
pointed high  priest  and  mediator,  do  we  seek  others  ?  What  earn 
our  adversaries  allege  in  opposition  to  this  ? 

Tl:e"°  is  a  common  form  of  absolution  in  use  up  to  this  day,  whicfi 
reads  thus :  "  The  passion  of  our  Lord  Jesus  Christ,  the  merits  of 
the  mother  Mary  and  of  all  saints,  shall  be  unto  you  for  the  remis- 
sion of  sins."  Here  absolution  is  openly  announced,  not  only  through 
the  merit  of  Christ,  but  also  through  the  merit  of  the  saints,  that 
through  these,  we  should  obtain  grace  and  the  remission  of  sins. 

Some  of  us  have  seen  a  doctor  of  divinity  in  agony,  on  his  death 
bed,  unto  whom  a  monk  was  sent  for  the  purpose  of  consoling  him.» 
He  proclaimed  and  repeated  for  the  dying  man  nothing  but  this 
prayer  alone:  "Mary,  thou  mother  of  goodness  and  of  grace,  guard 
us  against  the  enemy,  and  in  the  hour  of  death  receive  us  up,  Maria 
Mater  gratia,"  etc. 

If  even  Mary  the  mother  of  God,  were  to  pray  for  the  church,  it 
is  still  too  much  to  say  that  she  would  be  able  to  overcome  death,  or 
to  guard  us  against  the  great  power  of  Satan.  For  of  what  need 
would  Christ  be,  if  Mary  were  able  to  accomplish  these  things? 
For  although  she  is  worthy  of  the  highest  praise,  yet  she  does  not 
wish  to  be  held  equal  with  Christ,  but  she  desires  rather  that  we 
should  follow  the  example  of  her  faith  and  of  her  humility.  Now, 
it  is  clearly  evident,  that  by  such  false  doctrine  Mary  is  placed  in 
the  room  of  Christ, — her  they  have  invoked,  upon  her  goodness  they 
liave  trusted,  through  her  they  have  wished  to  propitiate  Christ;  as 


OF    THE    INVOCATION    OF    SAINTS.  211 

if  he  were  not  a  propitiator,  but  only  a  terrible,  vindictive  judge. 
We  maintain  however,  that  no  one  should  teach  men  to  rely  on  the 
saints,  as  if  their  merits  save  us  ;  but  that  we  obtain  remission  of  sins 
and  salvation  for  the  sake  of  Christ's  merits  alone,  when  we  believe 
in  him.  Concerning  the  saints  it  is  said,  (1  Cor.  3,  8,)  that  each 
one  will  receive  a  reward  according  to  his  labor.  That  is,  we  teach 
that  among  themselves  they  are  unable  to  impart  their  merits  to  one 
another,  as  the  monks  without  shame  have  sold  to  us  the  merits  of 
their  orders.  And  Hilary  says  concerning  the  unwise  virgins: 
*'  Inasmuch  as  the  foolish  virgins  could  not  go  out  to  meet  the  bride- 
groom, because  their  lamps  had  failed,  they  entreated  the  wise  to 
lend  them  oil.  But  these  answered  :  that  they  could  not  lend  unto 
them;  for  both  might  fail,  there  not  being  enough  for  all."  By  this 
he  shows  that  no  one  among  us  can  help  another  by  supererogatory 
works  or  merits. 

Since,  then,  our  adversaries  teach  that  we  should  rely  on  the  in- 
vocation of  saints,  having  at  the  same  time  no  divine  command,  no 
declaration  of  God,  or  example  either  in  the  Old  or  New  Testa- 
ments; and  since  they  esteem  the  merits  of  the  saints  as  highly  as 
those  of  Christ,  and  confer  upon  them  the  honor  which  belongs  to 
him,  we  cannot  commend  or  embrace  their  views  and  practice  rela- 
tive to  the  supplication  or  the  invocation  of  saints.  For  we  know 
that  we  should  place  our  trust  in  Christ :  to  this  effect  we  have  the 
promise  of  God,  that  Christ  shall  be  the  Mediator  ;  hence  we  know 
that  the  merits  of  Christ  alone  are  a  propitiation  for  our  sins.  For 
his  sake  we  are  reconciled,  when  we  believe  in  him,  as  the  text, 
Rom.  9,  33,  10,  11,  says :  "  Whosoever  believeth  on  him  shall  not 
be  ashamed."  And  we  should  not  believe  that  we  are  justified  before 
God  on  account  of  the  merit  of  Mary. 

Thus  their  divines  likewise  teach  without  shame,  that  'each  one 
of  the  saints  can  impart  a  particular  gift;  as,  St.  Anna  guards 
against  poverty,  St.  Sebastian,  against  pestilence,  St.  Valentine, 
against  epilepsy,  the  knights  have  invoked  the  sainted  chevalier,  St 
George,  to  guard  against  the  dagger  and  the  ball  and  every  kind  of 
danger :  and  all  this  in  its  foundation  has  originated  from  the  heathens. 

».'  And  even  suppose  thatour adversaries  did  not  teach,  in  so  shame- 
less a  manner,  profane  falsehoods  concerning  the  invocation  of  saints, 
their  example  is  dangerous  however,  because  they  have  no  command 
or  testimony  in  the  word  of  God  for  it,  and  because  they  are  unable 
to  adduce  any  thing  definite  about  it  from  the  writings  of  the  ancient 
Fathers.     With  what  propriety  then  can  men  presume  to  defend 

,tlüngs  so  unfounded? 


212  APOLOGY. 

But  this  is  especially  the  more  dangerous,  because  if  men  seek 
other  mediators  besides  Christ,  they  will  place  their  confidence  in 
these,  and  inthismanner,  as  we,  alas !  have  experienced,  the  doctrine  of 
Christ  and  a  proper  knowledge  of  him,  will  be  wholly  suppressed. 
For  it  may  be  that  at  first  in  their  prayers,  some  with  a  good  inten- 
tion, remembered  the  saints ;  immediately  after  this,  the  invocation  of 
the  saints  followed ;  and  soon  after  the  invocation,  other  strange, 
profane  abominations  and  abuses  were  insinuated  one  by  one,  as  the 
persuasion  that  the  images  had  a  peculiar,  secret  power,  as  main- 
tained by  the  magicians,  that  if  a  person  at  a  particular 
time,  would  engrave  or  depict  on  gold  or  other  metal  certain 
sidereal  signs,  they  would  have  a  secret,  mysterious  power  and  effect. 

Some  of  us  once  observed  in  a  monastery  an  image  of  the  virgin 
Mary,  cut  out  of  wood,  which  could  secretly  be  so  drawn  by  small 
cords  concealed  in  the  interior,  that  it  appeared  to  the  spectator  as 
if  it  moved  voluntarily,  and  nodded  with  its  head  toward  the  wor- 
shippers whom  it  heard,  and  it  turned  away  its  face  from  the  wor- 
shippers, who  brought  but  small  sacrifices,  and  whom  it  did  not  wish 
to  hear. 

And  if  this  abomination,  this  idolatry,  these  pilgrimages  and  de- 
lusions with  images,  were  not  innumerable  and  indescribable, 
yet  there  were  fables  and  false  legends  publicly  preached  con- 
cerning the  saints,  still  more  abominable  and  detestable.  For 
instance,  they  preached  concerning  St.  Barbara,  that  she  at  her 
death  entreated  God  to  grant  her  this  reward  for  her  torments,  that 
whoever  invoked  her,  might  not  be  able  to  die  without  the  Eucharist. 

St.  Christopher,  a  name  which  signifies  hearing  Christ,  once  had 
a  white  man  painted  for  children,  of  an  enormous  size,  in  order  to 
show  that  there  must  be  a  greater  power  than  human  in  those  who 
are  to  be'ar  Christ,  in  those  who  are  to  preach  and  profess  the  Gos- 
pel. For  they  must  wade  through  the  great  sea  by  night,  &c.; 
that  is,  they  must  endure  all  kinds  of  great  temptations  and  dangers. 
Thither  the  foolish,  illiterate,  ungodly  monks  afterwards  came,  and 
thus  taught  the  common  people  to  invoke  Christopher,  as  if  at  some! 
time  such  a  great  giant  had  been  bodily  present,  who  had  carried  s 
Christ  through  the  sea. 

And  as  the  almighty  God  through  his  saints  as  a  peculiar  people,] 
has  performed  many  great  things,  both  in  the  church  and  in  tempo-« 
ral  affairs,  many  excellent  examples  may  be  selected  from  the  course 
of  their  lives,  which  would  be  of  great  utility  to  princes  and  lords^ 
to  true  preachers  and  pastors,  both  in  temporal  government  anc 
church  regulalions,  e.s|)Ocially  for  Ihe  purpose  of  strengthening  their 


OF    THE    INVOCATION    OP    SAINTS.  213 

faith  in  God  ;  but  these  they  have  passed  by  unnoticed,  and  preach- 
ed the  most  insignificant  things  about  the  saints;  as  their  hard 
couches,  their  under  garments  made  of  hair,  &c.  which  are  for  the 
most  part,  even  false. 

And  it  would  indeed  be  useful  and  very  consolatory  to  hear  how 
certain  great  and  holy  people,  (as  it  is  related,  in  the  Scriptures,  of 
the  kings  of  Israel  and  Judah,)  ruled  the  country  and  the  people  un- 
der their  jurisdiction,  and  how  they  taught  and  preached.  Again, 
it  would  afford  us  consolation  and  benefit,  to  hear  the  diverse  dan- 
gers and  temptations  which  they  encountered,  and  how  many  learn- 
ed individuals  gave  advice  and  comfort  to  princes  and  lords  in  great 
and  dangerous  enterprises,  and  how  they  preached  the  Gospel  and 
withstood  various  struggles  with  the  heretics.  And  the  examples 
in  which  God  manifested  great  and  special  mercy  to  the  saints, 
would  likewise  be  useful  and  consoling ;  as  when  we  see  that  Peter 
who  denied  Christ,  obtained  grace ;  that  Cyprian  was  forgiven  his 
magic.  Again,  we  read  that  Augustine,  when  he  was  mortally  sick, 
first  experienced  the  power  of  faith,  and  publicly  confessed  to  God 
in  these  words :  "  Now  I  have  first  perceived  that  God  hears  the 
groans  and  prayers  of  the  believer."  Such  examples  of  faith  should 
have  been  clearly  and  faithfully  preached  and  described  concerning 
the  saints,  as  instruct  men  to  fear  God  and  to  trust  in  him,  and  which 
give  them  a  proper  conception  of  the  state  of  affairs,  with  pious 
men  in  the  church,  and  in  important  matters  of  civil  government. 

Eut  certain  idle  monks  and  loose  knaves,  who  did  not  understand 
how  weighty  and  difficult  a  matter  it  is  to  govern  the  church  or  the 
people  in  other  respects,  have  partly  from  books  of  heathens,  de- 
vised fables  which  contain  nothing  but  examples,  showing  that  the 
saints  wore  under  garments  made  of  hair,  that  they  prayed  at  their 
prescribed  limes,  and  that  they  ate  bread  and  water.  And  all  this 
they  have  devoted  to  their  charlatanry,  for  the  purpose  of  procuring 
money  by  pilgrimages.  For  the  same  purpose,  they  have  introduced 
their  miraculous  signs ;  they  boast  concerning  rosaries,  and  similar  cer- 
emonies of  which  the  Cordeliers  boast.  And  there  is  but  little  need 
for  introducing  examples  here ;  their  legends  are  still  at  hand,  so 
that  they  cannot  deny  the  charge. 

These  abominations  against  Christ,  this  blasphemy,  these  calum- 
nious falsehoods  and  fables,  and  these  false  preachers,  the  bishops 
\  and  theologians  can  tolerate,  and  have  tolerated  them  to  the  great 
injurv  of  the  conscience,  and  to  such  an  extent  as  is  frightful  to  re- 
fleet  upon  ;  yet  these  filsehoods  afforded  them  money  and  interests. 
But  although  we  assail  only  the  invocation  of  saints,  in  order  that 


214  APOLOGY. 

Christ  alone  may  remain  the  Mediator,  and  that  this  great  abuse 
may  be  extirpated  ;  yet  they  would  willingly  exterminate  us,  who 
preach  the  Gospel  in  its  purity.  And  long  too,  before  the  time  in 
which  Dr.  Luther  wrote,  their  own  theologians  themselves,  as  well 
as  all  pious  upright  men,  cried  out  against  the  bishops  and  preachers 
because  they  passed  over  with  impunity  these  abuses  which 
were  tolerated  for  the  sake  of  sensuality  and  pecuniary  interests ; 
and  yet  our  adversaries  do  not,  in  the  slightest  manner,  take  these 
abuses  into  consideration  in  their  Confutation ;  consequently,  if  we 
embrace  the  Confutation,  we  must  enter  alike  into  all  their  open 
abuses. 

So  full  of  fraud  and  fearful  deception  is  their  whole  Confutation, 
not  only  in  this  place,  but  every  where.  They  pretend  as  though 
they  were  as  pure  as  gold,  and  as  if  they  had  never  muddied  any 
water.  But  in  no  place  do  they  distinguish  from  their  dogmas  or 
doctrines,  these  manifest  abuses  ;  and  yet  many  of  them  are  honest 
and  upright  enough  to  acknowledge,  that  there  are  many  errors  in  the 
scholastical  and  canonical  books,  and  that  many  abuses  were  insinu- 
ated in  the  church,  through  illiterate  preachers  and  the  gross,  scan- 
dalous negligence  of  the  bishops. 

It  is  not  Dr.  Luther  alone,  nor  w^as  he  the  first,  who  cried  out  and 
made  complaint  against  these  incalculable  abuses.  There  were  many 
learned  and  pious  individuals  before  that  time,  who  deplored  the 
great  abuse  of  the  mass  and  of  monasteries,  and  the  mercenary  and 
lucrative  fairs  of  pilgrimages :  and  especially  did  they  complain,  be- 
cause the  most  essential  article  concerning  repentance  and  Christ, 
was  so  miserably  suppressed, — an  article  without  which  it  is  impos- 
sible for  a  Christian  church  to  exist  or  to  continue  existing,  and 
which  above  all  others  should  be  taught  purely  and  judiciously. 

Our  adversaries  by  passing  over  in  silence  these  palpable  abuses 
in  their  Confutation,  have  not  acted  faithfully  and  in  a  Chris- 
tian manner.  And  if  they  had  felt  a  sincere  desire  to  assist 
the  church  and  relieve  the  poor  conscience,  and  not  rather  to 
maintain  their  pride  and  avarice,  there  would  have  been  proper  in- 
ducements and  good  reasons,  and  they  should,  especially  on  this  oc- 
casion, have  felt  a  willingness  to  solicit  in  the  most  submissive  man- 
ner, your  imperial  Majesty,  our  most  gracious  lord,  to  remove  these 
gross,  palpable,  opprobrious  abuses,  which  bring  us  Christians  into 
contempt  even  among  the  Turks,  Jews,  and  all  unbehevers. 

We  feel  satisfied  from  our  own  observations  on  many  points,  that 
your  Majesty,  our  most  gracious  lord,  undoubtedly  searches  and 
seeks  after  truth  ,wjth  the  greatest  fidelity  and  assiduity,  and  that 


OF    THE    INVOCATION    OF    SAINTS.  215 

you  desire  to  see  the  church  regulated  gnd  established.  But  our  ad- 
versaries, unconcerned  about  devising  a  method  for  the  purpose  of 
satisfying  the  wish,  the  Christian  disposition,  and  the  kind  considera- 
tions of  your  imperial  Majesty,  or  to  meliorate  this  state  of  affairs, 
devote  themselves  wholly  to  the  suppression  of  the  truth  as  well  as  our 
person.  For  they  sacrifice  but  little  repose,  in  order  that  the  Chris- 
tian doctrine  and  the  Gospel  may  be  preached  in  their  purity.  The 
ministry  they  leave  entirely  vacant ;  they  defend  their  open  abuses, 
shed  innocent  blood  daily,  through  unheard  of  cruelty  and  fury,  for 
the  purpose  alone  of  sustaining  their  palpable  falsehoods. 

And  they  are  likewise  unwilling  to  tolerate  pious  Christian 
preachers.  It  is  easy  for  intelligent  men  to  judge  in  what  this  will 
finally  result.  For  they  will  not  be  able  to  rule  the  church  long, 
by  mere  violence  and  force.  And  even  if  our  adversaries  seek  to 
sustain  nothing  but  the  kingdom  of  the  pope,  this  would  still  not  be 
a  prudent  mode  of  accomplishing  it,  but  it  would  ultimately  lead  to  a 
dissolution  of  the  kingdom  and  the  church ;  for  even  if  they  would 
have  all  pious  Christian  preachers  thus  murdered,  and  if  the  Gospel 
were  suppressed,  men  influenced  with  fanatical  and  enthusiastic 
spirits,  would  still  rise  up  and  fight  in  a  riotous  and  in  a  seditious 
manner,  distress  the  congregations  and  churches  with  false  doc- 
trines, and  destroy  all  church  regulations  which  we  would  willingly 
preserve. 

Inasmuch  then,  most  gracious  Emperor,  as  we  entertain  no  doubt 
that  it  is  the  intention  and  sincere  desire  of  your  Majesty,  to  preserve 
the  divine  truth,  the  honor  of  Christ,  and  the  Gospel,  and  that  it 
may  always  abundantly  increase,  we  entreat  in  the  most  submissive 
manner,  your  imperial  Majesty,  not  to  indulge  the  unjust  de- 
signs of  our  adversaries,  biit  mercifully  to  seek  other  means  for  a 
union,  so  that  the  conscience  of  Christians  may  not  be  thus  encum- 
bered, that  the  divine  truth  may  not  be  thus  suppressed  with  vio- 
lence, and  that  innocent  people  may  not  be  murdered  on  account  of 
it,  through  mere  tyranny  as  hitherto  has  been  the  case. 

For  your  imperial  Majesty  is  no  doubt  aware,  that  it  is  especially 
the  office  of  your  Majesty,  so  far  as  it  lies  within  human  power, 
so  to  preserve  the  Christian  doctrine,  that  it  may  be  propagated  to 
posterity,  and  to  protect  and  support  true  pious  preachers.  For  God 
requires  this  of  all  kings  and  princes,  by  conferring  upon  them  his 
own  title,  calling  them  gods,  where  he  says :  "  Ye  are  gods," 
Psalms,  82,  6.  But  he  calls  them  gods,  because  they  should 
perpetuate,  defend,  and  preserve  divine  things  on  earth  so  far 
as  it  is   possible,   that  is,  the   Gospel   of  Christ   and   the  pare 


216  APOLOGY. 

heavenly  doctrine ;  and  because  they,  instead  of  God,  should 
shelter  and  protect  the  true  Christian  doctrine  and  the  preachers 
against  unjust  powers. 

X.    OF    BOTH    ELEMENTS    IN    THE    LORD's    SUPPER. 

There  can  be  no  doubt  that  it  is  divine,  that  it  is  right,  that  it  is 
conformable  to  the  command  of  Christ  and  the  words  of  Paul,  touseboth 
elements  in  the  sacrament  of  the  Lord's  Supper.  For  Christ  has  in- 
stituted both  elements,  not  only  for  a  part  of  the  church,  but  for 
the  whole  church.  For  not  only  the  priests,  but  the  whole  church 
use  the  sacrament  from  the  authority  of  Christ,  not  from  the  au- 
thority of  men :  and  this  our  adversaries  must  acknowledge. 

Now,  if  Christ  instituted  the  whole  sacrament  for  the  whole 
church,  why  then  do  they  take  away  from  the  church  one  of  the 
elements  ?  Why  do  they  alter  the  order  of  Christ ;  especially,  since 
he  calls  it  his  testament  ?  For  if  no  one  ought  to  break  the  testament 
of  a  man,  much  less  should  he  break  the  testament  of  Christ.  And 
Paul,  1  Cor.  11,  23,  says :  "  For  I  have  received  of  the  Lord  that 
which  also  I  delivered  unto  you."  Now,  he  did,  indeed,  deliver 
unto  them  both  elements,  as  the  text  clearly  indicates,  1  Cor.  11, 
24 :  "  This  do,"  says  he,  "  in  remembrance  of  me."  Here  he 
speaks  concerning  the  body.  Afterwards  he  repeats  these  same 
words  concerning  the  blood  of  Christ ;  and  a  little  after  this,  he 
says  :  "  Let  a  man  examine  himself,  and  so  let  him  eat  of  that  bread, 
and  drink  of  that  cup,"  &c.,  1  Cor.  11,  28.  Here  he  mentions  them 
both. 

These  are  the  express  words  of  the  apostle  Paul ;  and  a  little  before 
he  makes  an  introductory  remark,  that  those  who  would  use  the  sa- 
crament, should  use  it  in  the  supper.  It  is,  therefore,  certain 
that  it  was  instituted  not  only  for  the  priests,  but  for  the  whole 
church. 

And  this  custom  is  retained  in  the  Greek  church  even  to  this  day. 
And  so  it  was  also  the  custom  in  the  Latin  or  Roman  church,  as 
Cyprian  and  Jerome  testify.  For  thus  says  Jerome  concerning  the 
prophet  Sophonias  :  "  The  priests,  who  administer  the  sacrament, 
distribute  the  blood  of  Christ  unto  the  people,"  &c.  The  Toleta- 
nian  synod  testifies  the  same  thing ;  and  it  would  be  very  easy  to 
collect  many  passages  and  testimonies  in  reference  to  this,  but  in  or- 
der to  be  brief  we  shall  omit  them.  Each  Christian  reader  can 
judge  for  himself,  whether  or  not  it  is  prudent  and  right  to  forbid  and 
alter  the  order  and  institution  of  Christ. 

Our   adversaries,    in   their   Confutation,   do   not   consider  how 


UF    I30TH    ELEMENTS    IN    THE    LOIlü's   SUPPER.  217 

the  consciences  of  those  fnpm  whom  the  one  element  has  been 
withheld  under  popery,  are  To  be  exculpated  and  consoled.  It  was 
undoubtedly  incumbent  on  learned  and  pious  doctors,  to  exhibit 
firm  and  indubitable  reasons,  for  the  purpose  of  consoling  these  con- 
sciences. 

Tliey  urge  strenuously,  that  it  is  right  and  consistent  with  Chris- 
tianity, to  forbid  the  one  element ;  and  they  will  not  allow  both  to 
be  used.  In  the  first  place,  they  imagine  that  in  the  beginning  of 
the  church,  there  was  a  custom  to  administer  only  one  element  to 
the  laity ;  and  yet  they  are  unable  to  adduce  any  authentic  exam- 
ple of  this  custom. 

They  produce  several  passages  from  Luke  the  evangelist,  concern- 
ing the  breaking  of  bread,  where  it  is  written,  that  the  Lord  was 
known  of  the  disciples  in  breaking  of  bread;  Luke,  24,  35.  They 
allege  still  more  passages  concerning  the  breaking  of  bread.  Now, 
although  we  should  not  much  dissent,  if  some  of  them  would  be  un- 
derstood as  alluding  to  the  sacrament,  yet  it  does  not  follow  that 
m  the  beginning  only  one  element  was  administered  ;  for  it  is  a  com- 
mon thing  for  men  to  mention  a  part  and  mean  the  whole. 

They  likewise  refer  to  the  laical  communion,  {laica  communio,)  as 
if  only  one  element  had  been  used' in  it,  which  is  not  true.  For 
when  the  canons  enjoin  it  upon  the  priests  to  use  the  laical  commu- 
nion, it  is  implied,  that  by  way  of  chastisement,  they  should  not  them- 
selves consecrate  the  elements,  but  that  they  should,  nevertheless, 
receive  from  one  another  both  elements.  And  our  adversaries  are 
by  no  means  ignorant  of  this  ;  but  in  this  way  they  make  a  sem- 
blance before  the  illiterate  and  inexperienced.  For  when  these  hear 
the  words  communio  laica,  they  immediately  thinlc  that  it  was  a 
communion,  such  as  at  our  day,  in  which  the  laity  were  nourished 
with  one  element  only. 

But  let  us  see  still  further,  how  impudently  our  adversaries  write 
against  the  order  and  institution  of  Christ.  Among  other  reasons 
for  not  administering  both  elements  to  the  laity,  GabTiel  assigns  this 
one  also :  that  there  must  be  a  difference  between  the  priests  and 
the  laity.  And  I  truly  believe  that  the  principal  and  the  greatest 
reason  for  maintaining  this  doctrine  so  strenuously  at  this  day,  is, 
that  the  order  of  priests  may  appear  the  more  holy  before  the  "laity. 
This  is  a  human  device,  the  design  of  which  can  easily  be  inferred. 
And  in  the  Confutation  they  refer  to  the  children  of  Eli,  1  Sam. 
2,  36,  where  the  text  says:  '-'That  every  one  that  is  left  in  thine 
house  shall  come  and  crouch  to  him  for  a  piece  of  silver  and  a  mor- 
sel of  bread,  and  shall  say,  put  me,  I  pray  thee,  into  one  of  (he 

28 


218  APOLOGY. 

priest's  offices,  that  I  may  eat  a  piece  of  bread."  Here  they  say, 
the  one  element  is  signified  ;  and  they  add,  that  so  our  laity  should 
likewise  be  satisfied  with  the  one  part  enjoyed  by  a  priest,  that  is, 
with  one  element. 

The  authors  of  the  Confutation  are  indeed  impudent,  egregious 
dolts ;  they  play  and  cavil  upon  words  in  the  Scripture  as  they 
please,  explaining  the  history  concerning  the  children  of  Eli,  as  al- 
luding to  the  sacrament.  For  in  this  place,  the  condign  punishment 
upon  Eli  and  his  children,  is  described.  Will  they  also  assert  that 
the  one  element  is  granted  to  the  laity  for  a  punishment  ?  They  are 
silly  and  foolish  enough. 

The  sacrament  was  instituted  by  Christ,  to  console  the  conscience 
of  alarmed  persons,  and  to  strengthen  their  faith  when  they  believe 
that  the  flesh  of  Christ  was  given  for  the  life  of  the  world,  and  that 
through  this  nourishment  we  become  united  with  Christ,  and  have- 
grace  and  life. 

But  our  adversaries  thus  conclude :  that  those  who  receive  this 
sacrament  in  one  element,  are  punished  by  it ;  and  they  declare  that 
the  laity  shall  and  must  permit  themselves  to  be  satisfied.  This  is 
an  arrogant  assumption.  How,  ye  lords,  dare  we  not  also  ask  rea- 
sons why  they  must  permit  themselves  to  be  satisfied  ?  Or  shall 
all  be  considered  as  pure  truth,  what  you  desire  and  say? 

It  seems  strange,  how  insolent  and  destitute  of  shame  our  adver- 
saries are :  they  dare  to  deliver  their  words  as  imperious  commands ; 
they  say  freely,  that  the  laity  must  be  satisfied  :  but  why  must 
they  ?  Are  these  the  grounds  and  reasons,  by  which  those  are  to 
be  exculpated  before  the  judgment-seat  of  God,  who  have  hitherto 
withheld  the  people  from  the  one  element,  and  murdered  innocent 
people  on  account  of  it  ?  Shall  they  comfort  themselves  with  the 
declaration  relative  to  the  children  of  Eli,  that  they  shall  heg  ?■ 
This  will  be  a  futile  exculpation  before  the  judgment-seat  of  God. 

They  assign  more  reasons  still,  why  both  elements  should  not  be 
administered  ;  viz.,  for  fear  that  at  some  time  a  drop  might  be  spilled 
out  of  the  cup.  And  they  adduce  still  more  dreams  of  a  similar 
character,  for  the  sake  of  which  the  order  of  Christ  should  justly  not 
be  altered. 

But  even  admitting,  that  it  were  left  discretionary,  to  use  one  or 
both  elements,  yet  how  could  they  prove  that  they  have  power 
to  forbid  the  use  of  both  elements  ?  Although  it  does  not  belong  to 
men  or  the  church,  to  assume  such  liberty,  or  to  make  out  of  the  or- 
der of  Christ  res  indifferentes,  that  is,  things  indifferent. 

These  poor  consciences,  which  have  been  deprived  by  force  of  the 


OF    BOTH    ELEMENTS   IN   THE   LORD's   SUPPER.  219 

use  of  one  element,  and  which  have  been  compelled  to  sustain  this 
injustice,  we  judge  not  here.  But  those  who  have  forbidden  the 
use  of  the  one  element,  and  who  besides,  have  not  only  forbidden  it, 
but  also  thus  publicly  preached  and  taught,  seized  and  murdered  the 
people  on  account  of  it,  these  heap  upon  themselves  the  terrible 
judgment  and  wrath  of  God,  and  we  know  no  way  of  excusing 
them  ;  they  may  examine  how  they  will  be  able  to  give  an  account  unto 
God  for  their  assumptions:  Nor  should  we  receive  too  hastily,  as 
the  decision  of  the  church,  that  which  the  bishops  and  priests  re- 
solve ;  especially,  since  the  Scripture  and  the  prophet  Ezekiel  say, 
that  priests  and  bishops  will  come  who  know  no  divine  command  or 
law,  Ezekiel,  7,  26. 

XI.    OF    THE   MARRIAGE   OF    PRIESTS. 

Although  the  great  and  unheard  of  fornication  and  adultery  among 
priests,   monks,    &c.,  in   high  institutions,  churches,    and  monaste- 
ries, are  so  apparent  throughout  the  world,  as  to  excite  public  deri- 
sion ;  yet  our  adversaries,  who  framed   the  Confutation,  are  so  en- 
tirely deluded  and  destitute  of  shame,  as  to  defend  th«  papal  law  by 
which  marriage  is  forbidden,  even  under  the  false  appearance  of  spi- 
rituality.    And  although  they  should  feel  ashamed  in  their  hearts,  of 
this  unrestrained,  incontinent,  dissolute  life,  tolerated  in  their  institu- 
tions and  monasteries,  and  on  account  of  this  alone,  they  sbou-Vl  hesitate 
to  appear  openly  amid  the  rays  of  the  sun ;  and  althou^^  their  evil, 
restless  hearts  and  minds  reasonably  make  them  so  fC'^ful?  that  they 
shrink  back  and  tremble,  on  lifting  up  their  eyes  ^pon  an  emperor 
so  amiable  and  exalted  ;  yet  they  have,  howeve*^»  the  audacity  of  a 
hangman  ;  they  act  hke  the  devil  himself,  and  i^kfi  all  insolent,  prof- 
ligate people,  they  go  on  in  their  blind  perv^-rseness,  forgetful  of  ev- 
ery kind  of  honor  and  reserve.     And  thase  impure,  these  incontinent 
people  dare  to  admonish  your  imperial  Majesty,  the  electors,  and 
princes,  "  not  to  tolerate  the  marriage  of  priests,   to  the  infamy  and 
ignominy  of  the   Roman   empire."      For  these  are  their  words; 
as  though  their  shameful  life  were  very  honorable  and  commendable 
to  the  church. 

How  could  our  adversaries,  with  greater  impropriety  and  impu- 
dence, have  more  openly  stamped  and  divulged  their  own  defeat  and 
shame  ?  It  is  impossible  to  find  in  the  records  of  history,  propositions 
to  a  Roman  em^peror  so  barefaced  as  these.  Were  they  not  known  to 
the  world,  had  not  many  pious  and  upright  people,  even  their  own  can- 
onists, made  complaint  among  themselves,  for  a  considerable  length  of 
*ime.  on  account  of  a  state  of  affairs  so  shameful,  irregular,  anddishon- 


220  APOLOGY. 

orable :  if  their  dissolute,  shameful,  unholy  life,  carried  out  after  the 
manner  of  heathens  and  epicureans,  and  if  the  very  dregs  of  every 
species  of  incontinence,  were  not  so  apparent  at  Rome,  that  they  will 
not  admit  of  being  cloaked  or  colored, — their  great  purity,  their  un- 
contaminated  chastity,  might  be  considered  a  reason  that  they 
do  not  wish  to  hear  any  one  make  mention  of  a  wife,  or  of  the  state 
of  matrimony,  and  that  they  stigmatize  this  holy  estate,  which  the 
pope  himself  styles  a  sacrament  of  holy  matrimony,  by  the  title 
of  Infamiam  Imperii. 

We  shall  hereafter  repeat  their  arguments  and  reasons.  But  let 
each  Christian  reader  carefully  and  seriously  consider  how  totally 
destitute  of  respect  and  honor,  and  of  every  kind  of  modesty  these  per- 
sons must  be,  who  dare  to  call  holy  matrimony,  which  the  sacred  Scrip- 
tures commend  and  extol  in  the  highest  terms,  a  disgrace  and  an  in- 
famy to  the  Roman  empire ;  as  if  their  scandalous,  abominable  incon- 
tinence, such  as  is  known  to  be  the  conduct  of  the  Romanists  and 
bishops,  were  a  great  honor  to  the  church  and  the  empire. 

And  these  people  seek  aid  from  your  imperial  Majesty,  most  gra- 
cious Emperor,  who  art  called  in  ancient  writings,  a  chaste  prince 
and  king — for  surely  this  passage  was  written  concerning  your  im- 
perial Majesty ;  Pudicus  facei  regnahit  ubique  ; — yes,  they  dare 
"Withwit  shame,  to  demand  your  imperial  Majesty  and  the  beloved 
estates  oC  the  empire,  to  countenance  (God  forbid)  such  abominable 
licentiousnejs.     They  require  you  to  employ  your  imperial  power, — 
which  the  Alhighty  has  graciously  granted  for  the  purpose  of  sus- 
taining hitherto  jour  imperial  Majesty  victorious  and  secure, — in  the 
protection  and  de^^nce  of  this  infamous  sensuality  and  unheard  of 
vice,  regarded  as  aUminable  even  by  heathens.     And  they  are  so 
disposed  in  their  blooa-twrsty,  deluded  hearts,  that  they  would  freely, 
disregarding  all  divine  and  natural  laws,  the  councils  and  their  own 
canons,  sever  with  violence  the  matrimonial  estate  of  priests  at  once; 
that  they  would  execute  imfeeling'b;  on  the  gallows,  and  with  the 
sword,  many  poor  innocent  people,  for  no  other  offence  but  their  mat- 
rimonial estate  ;  that  they  would  murder  the  priests  themselves,  as 
the  great  evil-doers,   on  account  of  their  marriage, — a  cruelty  of 
which  even  a  heathen  would  not  be  guilty ;  they  would  force  into 
exile  many  pious,  innocent  vrives  and  children,  making  them  poor 
forsaken  widowed  women  and  orphan  children,  and  satiate  their  di- 
abolical hatred  in  innocent  blood.     To  the  perpetration  of  these  acts, 
they  dare  to  admonish  your  imperial  Majesty. 

But  inasmuch  as  the  almighty  God  has  blessed  your  Highness  with 
special,  native  goodness  and  modesty,  so  that  your  Majesty,  influ' 


OF    THE    MARRIAGF.   OF    PRIESTS.  221 

enced  by  your  high,   noble,   Christian  dispositions,  will  feel  averse 
from  countenancing  this  great  licentiousness,  or  from  exercising  this 
unheard  of  tyranny  ;  and  there  is  no  doubt  that  you  will  take  into 
consideration  this  affair  in  a  manner  for  more  becoming  a  prince  and  a 
Christian,  than  that  in  which  these  dissolute  people  do  ;  we  therefore 
entertain  the  hope,  that  you  will  approve  yourself  in  this  matter 
nobly  and  graciously,  and  consider  that  we  have  good  grounds  and 
reasons  for  it  in  the  holy  Scriptures,  against  which  our  adversaries 
adduce  nothing  but  flilsehoods  and  erroneous  opinions. 
_  Nor  are  they  really  sincere  in  defending  this  state  of  celibacy  and 
single  life.     For  they  know  full  well,  how  incontinent  they  are,  and 
how  few  among  them  keep  their  chastity.     But  they  adhere  to  that 
consolatory  phrase  which  is  found  in  their  writings  :  Si  non  caste, 
tarnen  caute  ;  and  they  know  that  to  call  themselves  chaste  and  to 
*  boast   of  it,   yet   at   the   same   time  not   to   be   so,   has   an   ap- 
pearance  of  chastity  in   the  world;    that   by   this  also  their  pa- 
pacy  and    priestcraft  appear   the  more    holy   before   the   world. 
For  th^  apostle  Peter  has  duly  apprised  us  that  false  prophets 
will  deceive  the  people  with  delusive  words,  2  Peter  2,  3. 

Our  adversaries  do  by  no  means  take  up  the  subject  of  religion, 
which  is  the  principal  thing,  with  sincerity.  Whatever  they  do 
write  or  treat  of,  contains  nothing  but  appeals  ad  hominem,  that  is, 
without  earnestness,  without  fidelity,  and  without  cordial  feelings  for 
the  common  good,  in  assisting  the  dictates  of  poor  conscience  or  the 
church :  in  a  word,  they  strive  for  the  mastery,  of  which  they  are 
suspicious,  and  finally,  they  prop  themselves  with  mere  ungodly 
hypocritical  falsehoods  ;  consequently,  they  must  dissolve  like  butter 
before  the  sun.  For  this  reason  we  cannot  accept  this  law  concern- 
ing a  state  of  celibacy  ;  for  it  is  contrary  to  divine  and  natural  rights, 
contrary  to  all  the  sacred  writings,  and  contrary  to  the  councils  and 
canons  themselves.  It  is,  moreover,  nothing  but  hypocrisy; 
it  is  dangerous  to  conscience  and  altogether  pernicious;  innu- 
iTierable  provocations,  detestable  and  frightful  sins  and  infamy,  result 
from  it,  and,  as  we  see  in  the  priest-towns  and  residences  as  they 
call  them,  a  dissolution  of  all  domestic  honor  and  chastity. 

The  other  articles  of  our  Confession,  although  they  are  substanti- 
ally founded,  are  not,  however,  so  clear  that  they  might  not  be 
i  plausibly  assailed.  But  this  article  is  so  clear,  that  it  is  hardly  ne- 
'  cessary  to  say  any  thing  on  either  side  ;  only  that  whoever  is  honest 
and  fears  God,  can  easily  decide  for  himself;  and  although  we  have 
the  open  truth  before  us  now,  our  adversaries  still  seek  artifices  for 
the  purpose  of  assailing  our  positions  in  some  way  or  other. 


222  APOLOGY. 

In  the  first  place,  it  is  written  in  Gen.  1,  28,  that  man  and  wo- 
man were  so  created  of  God,  that  they  should  be  fruitful,  &c. ;  and 
that  the  woman  should  have  an  affection  towards  the  man,  and  the 
man  in  return,  towards  the  woman.  And  we  do  not  speak  here  of 
the  inordinate  desire  which  succeeded  the  fall  of  Adam,  but  of  natu- 
ral affection  between  man  and  woman,  which  affection  would  have 
been  in  nature,  even  if  it  had  remained  pure.  And  this  is  the  crea- 
tion and  order  of  God,  that  the  man  feel  an  attachment  for  the  woman, 
the  woman  for  the  man.  Now,  as  no  one  can,  or  should  alter  the  di- 
vine order  and  the  constituted  nature  of  things,  except  God  himself, 
it  follows,  that  the  state  of  matrimony  can  not  be  abohshed  by  any 
human  statute  or  vow. 

Our  adversaries  cavil  against  these  strong  reasons,  asserting  that 
immediately  after  the  creation,  this  command :  "  Be  fruitful,  and 
multiply,  and  replenish  the  earth,"  was  admissible  :  but  now,  as  the 
earth  is  replenished,  marriage  is  not  recommended.  But  observe,  how 
wonderfully  learned  and  prudent  are  the  conclusions  of  our  adversaries. 
By  this  divine  declaration,  "  Be  fruitful,  and  multiply,"  A^JMch  §till 
continues  and  never  has  ceased,  man  and  woman  were  so  constituted, 
that  they  should  be  fruitful,  not  only  in  the  beginning,  but  as  long 
as  nature  endures.  For  even  as,  by  this  declaration,  Gen.  1,  11, 
where  God  said :  "  Let  the  earth  bring  forth  grass,  the  herb  yield- 
ing seed,"  &c.,  the  earth  was  so  constituted,  that  it  brought  forth 
fruit,  not  only  in  the  beginning,  but  that  it  bring  forth  grass,  herbs, 
and  other  productions  every  year,  while  nature  endures ;  so  man  and 
woman  were  also  constituted,  to  be  fruitful,  as  long  as  nature  con- 
tinues existing.  ^o\v,  as  human  commands  and  laws  cannot  so  ef- 
fect a  change,  that  the  earth  should  become  unproductive,  so  also  no 
monastic  vow^,  or  human  command  can  so  change  human  nature,  ^ 
that  there  should  not  be  mutual  affection  between  the  sexes,  without 
a  special  operation  of  God. 

hi  the  second  place,  since  this  divine  constitution,  this  order 
of  God,  is  a  natural  right,  a  natural  law,  the  Jurisconsulti  have 
rightfully  said,  that  man  and  woman  were  mutually  designed  for 
each  other,  according  to  natural  right.  But,  as  this  natural  right 
is  immutable,  every  one  must  be  left  at  liberty  to  contract  marriage. 
For  where  God  does  not  alter  the  nature,  there  the  property  must 
also  remain,  which  he  has  implanted  in  nature;  and  it  can  not  be 
changed  by  human  laws.  It  is,  for  this  reason,  puerile  for  our  ad- 
versaries to  say,  that  in  the  beginning,  when  man  was  created,  mat- 
rimony was  commanded,  but  not  now.  For  it  is  even  as  if  they 
■;^^ould  say,  that  about  the  time  of  Adam  and  the  patriarchs,  when 


OF    THE   MARRIAGE   OF    PRIESTS.  223 

a  man  was  born,  he  had  the  properties  of  a  man,  when  a  woman  was 
born,  she  had  the  properties  of  a  woman,  but  now  it  is  otherwise ; 
in  former  times,  a  child  was  born  with  its  natural  properties,  but  not 
now.  We  shall,  therefore,  justly  adhere  to  the  declaration  which 
the  Jurisconsulti  have  wisely  and  rightfully  made,  that  mati'imony 
is  a  natural  right.  If,  then,  it  is  a  natural  right,  it  is  the  order  of 
God  thus  implanted  in  nature,  and  so  it  is  also  a  divine  right.  In- 
asmuch, then,  as  no  one  has  power  to  change  either  a  divine  or  a 
natural  right,  except  God  himself,  every  one  must  be  at  hberty  to 
contract  marriage.  For  the  native  sentiments  of  affection  between 
man  and  woman,  are  the  creation  and  order  of  God.  It  is  therefore 
right,  and  neither  angel  nor  man  has  power  to  alter  it.  The  Lord 
God  created  not  only  Adam,  but  Eve  also,  not  only  a  man,  but  a 
woman,  and  blessed  them,  that  they  might  be  fruitful.  And  we 
speak,  as  we  have  said,  not  of  the  inordinate  desire  which  is  sinful, 
but  of  the  natural  affection,  which  would  likewise  have  existed  be- 
tween man  and  woman,  if  their  nature  had  remained  pure.  The  evil 
lust  since  the  fall,  has  made  such  inclination  still  stronger,  so  that 
we  have  much  greater  need  now,  of  matrimony,  not  only  for  the 
purpose  of  perpetuating  the  human  family,  but  also  to  prevent 
sin.  These  are  arguments  so  clear,  that  no  one  will  attempt  to 
overthrow  them ;  but  the  devil  and  all  the  world  must  permit  them 
to  stand  firm. 

In  the  third  place,  Paul  says :  "  To  avoid  fornication,  let  every 
man  have  his  own  wife,  and  let  every  woman  have  her  own  hus- 
band," 1  Cor.  7,  2.  This  is  a  general  command,  and  it  pertains  to 
all  who  are  not  naturally  subjected  to  a  stale  of  celibacy.  Our  ad- 
versaries require  us  to  show  a  command  of  God,  in  which  he  enjoins 
upon  priests  to  marry  ;  as  if  priests  were  not  people.  Whatever 
the  Scripture  says  in  general  concerning  the  whole  human  race,  cer- 
tainly pertains  to  the  priests  in  connection.  Paul  commands  here. 
that  those  who  have  not  the  gift  of  continence,  should  marry  ;  for  a 
little  afterwards,  he  explains  himself,  where  he  says  :  "  It  is  better 
to  marry,"  &c.,  1  Cor.  7,  9.  And  Christ,  Matt.  19,  11,  clearly 
I  says :  "  All  men  cannot  receive  this  saying,  save  they  to  whom  it  is 
given." 

As  then,  since  the  fall  of  Adam,  both  the  natural  affection  and 
!  the  evil  propensity  exist  in  all  of  us,  which  piopensity  foments  the 
natural  desires,  so  that  the  estate  of  matrimony  is  more  necessary, 
than  when  nature  was  unpolluted,  Paul  speaks  thus  of  matrimony. 
I  for  the  purpose  of  assisting  our  weakness  by  it;  and  in  order  to  a- 
void  this  excess  o\  pa^^sion,   he  commands  those  to  marry,   who  see 


224  APOLOGY. 

proper  to  do  so.  And  this  declaration :  "  It  is  better  to  marry," 
&c.,  cannot  be  abolished  by  a  human  law  or  a  monastic  vow.  For 
no  law  can  make  nature  othervvise  than  it  was  created  or  constituted. 
Therefore,  we  have  liberty  and  a  right  to  marry,  all  who  feel  thus 
disposed  ;  and  all  those  who  are  unable  to  continue  pure  and  conti- 
nent, are  under  obligation  to  follow  this  declaration  and  command  of 
Paul :  To  avoid  fornication  let  each  one  have  his  own  wife.  In 
this  matter  each  one  must  examine  his  own  conscience. 

Now,  as  our  adversaries  assert  that  men  ought  to  entreat  and  in- 
voke God  for  continence,  and  that  they  should  mortify  their  bodies 
by  fasting  and  labor,  they  should  justly  begin  such  mortification. 
But,  as  we  have  already  said,  our  adversaries  do  not  consider  this  sub- 
ject sincerely — they  cavil  and  prevaricate  at  their  pleasure.  If  it  were 
possible  for  every  one  to  keep  himself  purely  continent,  there  would 
be  no  need  of  a  special  divine  gift :  Christ  the  Lord  says  that  there 
is  a  special  gift  of  God,  and  that  all  men  cannot  receive  this  saying. 
God  therefore  wishes  others  to  use  the  state  of  matrimony  which  he 
has  instituted.  For  he  does  not  desire  his  creation  and  ordination 
to  be  rejected ;  yet  he  desires  them  to  be  chaste,  viz.,  to  use  the 
state  of  matrimony  which  he  has  instituted  for  the  purpose  of  preserv- 
ing conjugal  purity  and  chastity,  as  he  also  wishes  us  to  use  the 
meats  and  drinks  which  he  has  created  for  our  subsistance.  And 
Gerson  testifies,  that  there  were  many  pious  and  eminent  persons, 
who  wished  to  be  continent  by  mortifying  the  body,  and  yet  failed 
in  accomplishing  it.  St.  Ambrose  has,  therefore,  correctly  stated, 
"  That  pure  continence  is  a  thing  which  may  be  advised  only,  and 
not  commanded."  If  one  should  wish  to  assert  here,  that  Christ 
the  Lord  commends  those  who  have  made  themselves  eunuchs  for 
the  sake  of  the  kingdom  of  heaven,  he  should  likewise  consider,  ' 
that  Christ  speaks  of  those  who  have  the  gift  of  continence  ;  for  this 
reason,  he  adds :  "  He  that  is  able  to  receive  it,  let  him  receive  it," 
Matt.  19,  12.  For  such  impure  continence,  as  exists  in  monasteries  , 
and  cloisteis,  is  not  pleasing  to  Christ  the  Lord.  We  admit  too, 
that  real  continence  is  a  fine,  noble,  divine  gift.  But  we  speak  here 
of  the  injustice  of  such  law  and  'prohibition  concerning  those  whoj 
have  not  got  this  gift  of  God.  Therefore,  every  one  shall  be  a' 
liberty  to  marry,  and  the  conscience  of  men  shall  not  be  beset  wit 
such  snares. 

In  the  fourth  place,  this  papal  law  is  contrary  also  to  the  canoni 
and  to  the  ancient  councils.     For  the  ancient  canons  do  not  forbi 
marriage,  nor  do  they  dissolve  the  state  of  matrimony ;  althoug' 
they  remove  those  from  their  ecclesiastical  office,   who  contract 


OV    THL    MARRIAGE    OF    PRIESTS.  225 

marriage.  At  that  time,  lor  the  sake  of  convenience,  this  was  ra- 
ther a  favor  than  a  punisliment.  But  the  new  canons,  which  were 
not  made  in  the  councils,  but  by  the  popes,  forbid  marriage  and  dis- 
solve the  existing  contracts  of  marriage.  It  is  evident,  then,  that 
this  is  contrary  to  the  Scripture,  and  to  the  commandment  of  Christ, 
where  he  says :  "  What  therefore  God  hath  joined  together,  let  no 
man  put  asunder,"  Matt.  19,  6. 

Our  adversaries  maintain,  that  the  priests  are  commanded  in  the 
councils  to  continue  in  a  state  of  celibacy,  or  to  observe  entire  conti- 
nence. We  do  not  oppose  this  part  of  the  councils ;  for  they  do 
not  forbid  marriage  :  but  we  assail  this  new  law  which  the  pontiffs 
have  made  contrary  to  the  councils.  The  pontiffs  themselves 
thus  reject  the  decision  of  the  councils,  yet  at  the  hazard  of  incurring 
the  divine  wrath  and  eternal  condemnation,  they  dare  to  command 
others  to  observe  those  decisions.  Therefore,  this  law,  by  which  the 
marriage  of  priests  is  forbidden,  is  really  a  pontifical  law  of  Roman  ty- 
ranny. For  thus  the  prophet  Daniel  has  described  the  kingdom  of  An- 
tichrist :  "  Neither  shall  he  regard  the  God  of  his  fathers,  nor  the 
desire  of  women,"  Dan.  11,  37. 

In  the  fifth  place,  they  do  not,  how^ever,  maintain  this  ungodly 
law  for  the  sake  of  holiness,  or  through  ignorance  ;  for  they  certain- 
ly know,  that  they  do  not  observe  entire  continence ;  consequently, 
they  give  occasion  for  incalculable  hypocrisy,  by  holding  forth  an 
appearance  of  holiness.  They  say  that  priests  should  observe  entire 
continence,  because  they  must  be  holy  and  pure :  even  as  if  the  state 
of  matrimony  were  an  impurity,  and  as  if  a  man  became  holy  and 
just  in  the  sight  of  God,  rather  through  a  state  of  celibacy  than  a 
state  of  matrimony.  And  to  prove  this  they  refer  to  the  priests  un- 
der the  law  of  Moses ;  asserting  that  when  the  priests  were 
occupied  in  the  temple,  they  were  under  obligation  to  abstain  from 
their  wives ;  therefore,  say  they,  as  under  the  New  Testament  dis- 
pensation, the  priest  should  always  pray,  they  should  observe  per- 
petual continence.  This  inappropriate  foolish  similitude  they  intro- 
duce as  an  argument  altogether  clear  and  definite,  by  which  evident- 
ly to  show  that  the  priests  are  under  obligation  to  observe  perpetual 
continence.  And  even  if  this  similitude  were  applicable  here,  or  ap- 
.propriate,  they  could  still  maintain  nothing  more  by  it,  than  that  it 
is  necessary  for  the  priests  to  be  absent  from  their  wives  for  a  time 
only ;  namely,  when  they  ai<f  engaged  in  serving  the  church. 
It  is  likewise  one  thing  to  pray,  and  another  to  fill  the  office 
of  a  priest  in  the  church.  For  many  saints  have  prayed  in  sincerity, 
t  even    Avhen    thev    did    i^^^    'xpi-vr-    in    the    temp^f",    and    in   thi*  re- 

29 


226  APOLOGY. 

spect,    their  matrimonial    estate   was  no   impediment    to    themv 

We  shall  reply  to  these  fictitious  devices  in  regular  order.  First,, 
our  adversaries,  not  being  able  to  deny  it,  must  acknowledge  that 
the  bond  of  marriage  between  believing  Christians,  is  a  pure  and 
holy  tie ;  for  it  is  sanctified  by  the  word  of  God.  For  it  was  in- 
stituted of  God,  and  it  is  established  by  his  word,  as  the  Scripture 
abundantly  testifies.  Christ  says :  "  What  God  hath  joined  togeth- 
er, let  no  man  put  asunder,"  Matt.  19,  6.  In  this  place  Christ  says 
that  God  joins  conjugal  persons  in  a  state  of  matrimony.  It  is,, 
consequently,  a  pure,   holy,  noble,  commendable  work  of  God. 

And  concerning  marriage,  meats,  and  the  like,  Paul,  1  Tim.  4,  5, 
says :  "  For  it  is  sanctified  by  the  word  of  God  and  prayer" — First y 
by  the  divine  word,  through  which  the  heart  is  assured,  that  a  state 
of  matrimony  is  pleasing  to  the  Lord  God  ;  second,  by  prayer,  that 
is,  by  returning  of  thanks,  which  takes  place  in  faith,  when  we  use' 
the  state  of  matrimony,  meats,  and  drinks,  with  thankfulness. 

1  Cor.  7,  14 :  "  The  unbelieving  husband  is  sanctified  by  the' 
wife" — that  is,  the  state  of  matrimony  is  pure  and  good.  Christian 
and  holy,  on  account  of  faith  in  Christ,  and  we  may  use  it  with' 
thanksgiving,  as  we  do  meats  and  drinks. 

Again,  1  Tim.  2,  15 :  "  Notwithstanding,  she  shall  be  saved  in 
child-bearing,  if  they  continue  in  faith,"  &c.  If  our  adversaries 
were  able  to  adduce  one  passage  like  these,  for  their  pontifical  con- 
tinence, how  should  they  triumph  ?  Paul  says  that  the  wife  shall' 
be  saved  in  parturition.  How  could  the  holy  apostle  have  spoken 
more  explicitly  against  this  shameful  hypocrisy  of  obscene,  false 
continence  ?  For  he  says  they  shall  be  saved  in  the  duties  con- 
nected with  their  matrimonial  estate,  in  their  domestic  offices,  &c.^ 
But  how  does  Paul  limit  these  expressions  ?  He  states  in  express 
words,  ?/  they  continue  in  faith,  &c.  For  the  duties  and  labors 
connected  with  a  state  of  matrimony,  are  not  alone,  independent  of 
faith,  commended  here.  He,  consequently,  desires  above  all  things, 
that  they  be  in  possession  of  God's  word,  and  that  they  be  faithful : 
through  faith,  (as  he  every  where  says,)  they  receive  the  remission 
of  their  sins,  and  become  reconciled  to  God.  He  afterwards  takes 
into  consideration  the  duties  of  their  female  offices  and  vocations, 
that  each  one  should  perform  something  according  to  her  calling,  as> 
good  works  should  follow  from  faith  in  every  Christian,  in'  order' 
that  he  benefit  his  neighbor ;  and  as  these  good  works  are  pleasing; 
to  God,  so  do  also  those  works,  which  a  believing  woman  does  ac-- 
cording  to  her  vocation,  please  God ;  and  a  woman,  who  thus,  accord-- 
kg  to  her  calling,  in  her  matrimonial  estate  fills  her  office,  shall  besaved*- 


OF    THE   MARRIAGE   OP    PRIESTS.  227 

These  passages  show  that  the  state  of  matrhnony  is  holy  and 
Christian,  Now,  as  that  may  also  be  styled  purity,  which  is  holy 
and  acceptable  in  the  sight  of  God,  so  marriage  is  holy  and  accepta- 
ble ;  for  it  is  estabhshed  by  the  word  of  God.  And  Paul,  Tit.  1, 
15,  says :  "  Unto  the  pure  all  things  are  pure" — that  is,  unto  those 
who  believe  in  Christ.  Wherefore,  as  continence  in  the  ungod- 
ly is  impure,  so  a  state  of  matrimony,  is  holy  in  the  believing,  on 
account  of  the  divine  word  and  faith. 

If,  however,  our  adversaries  style  purity,  that  state  in  which  there 
is  no  concupiscence,  the  purity  of  the  heart  must  be  called  that  state 
in  which  the  evil  desire  is  mortified.  For  the  law  of  God  does  not 
forbid  marriage,  but  it  forbids  concupiscence,  adultery,  and  forni- 
cation ;  therefore,  to  live  outwardly  in  a  state  of  celibacy,  is  not 
true  purity ;  yet  there  can  be  a  greater  purity  of  the  heart  in  a 
husband,  as  in  Abraham  and  Jacob,  than  is  found  in  many  who  ac- 
cording to  their  physical  purity,  have  observed  mviolable  conti- 
nence. 

Finally,  if  they  call  continence  purity,  because  they  are  under  the 
impression  that  a  person  should  be  justified  before  God  rather  by  it, 
than  by  a  state  of  matrimony,  it  is  erroneous.  For  we  obtain  the 
i*emission  of  sin  without  m^erit,  for  the  sake  of  Christ  alone,  when 
■we  believe  that  we  have  a  gracious  God,  through  the  blood  and 
«leath  of  Christ.  But  here  our  adversaries  will  exclaim,  that  we,  as 
Jovian  did,  regard  marriage  equal  to  celibacy.  But  merely  for 
the  sake  of  their  declamation,  we  shall  not  deny  the  divine  truth  and  the 
■doctrine  concerning  Christ,  and  the  righteousness  of  faith,  which  we 
lave  exhibited  above.  Yet  granting  d\l  the  praise  and  commenda- 
tion due  to  a  state  of  celibacy,  we  also  assert  that  one  gift  is  higher 
than  another.  For,  even  as  wisdom  to  rule,  is  a  higher  gift  than 
«ome  others;  so  virgin  purity  or  continence  is  a  higher  gift  than  a 
state  of  matrimony.  And  yet,  as  the  sovereign  on  account  of  his 
ability  and  prudence,  is  not  more  just  before  God,  than  another  one  is 
on  account  of  his  profession  ;  so  the  continent  is  not  more  just  before 
«God,  on  account  of  his  virtue,  than  the  espoused  on  account  of  their 
condition ;  but  each  one  should  faithfully  subserve  his  endowment,  and 
lie  should  know,  moreover,  that  he  has  the  remission  of  sins  for  Christ's 
«ake,  through  faith,  and  that  he  will  be  accounted  just  before 
God. 

Christ  the  Lord  as  well  as  Paul,  commends  a  state  of  ceHbacy ; 
«lot  because  it  justifies  before  God,  but  because  those,  who  preserve 
a  state  of  celibacy,  being  unembarressed  by  domestic  affairs,  the  man- 
^^gement  of  a  family,  &c.,  have  a  better  opportunity  to  read,  to  pray. 


S28  APOLOGY. 

write,  and  serve.  For  this  reason,  Paul  says  unto  the  Corinthians ; 
celibacy  is  commended,  because  in  this  state  a  person  has  more  time 
to  devote  to  reading  God's  word  and  to  the  instruction  of  others. 
In  like  manner,  Christ  also  does  not  merely  commend  those,  who 
made  themselves  eunuchs,  but  he  adds,  for  the  sake  of  the  kingdom 
of  heaven  ;  that  is,  because  they  can  more  easily  learn  and  teach  the 
Gospel.  He  does  not  assert  that  celibacy  merits  the  forgiveness  of 
sins. 

With  respect  to  the  example  concerning  the  Levitical  priests,  we 
have  replied  that  it  is  by  no  means  shown  by  that  fact,  that  perpet- 
ual celibacy  should  be  imposed  on  the  priests.  Nor  does  the  law  of 
Moses  together  with  the  ceremonies  respecting  purity  or  impurity, 
concern  us  Christians  in  any  way.  Intimacy,  contrary  to  the  law  of 
Moses,  was  impure,  but  now  it  is  not  impure  to  an  espoused  Chris- 
tian. For  the  New  Testament  says  :  Unto  the  pure  all  things  are 
•pure.  For  by  the  Gospel,  we  are  liberated,  not  only  from  the  law 
concerning  impurity,  but  from  all  the  ceremonies  of  Moses.  Yet  if 
any  one  would  defend  celibacy  for  the  purpose  of  imposing  upon  the 
conscience  these  Levitical  restrictions,  we  must  oppose  him  even  as 
zealously  as  the  Apostles  opposed  the  Jews,  Acts  15,  7-10,  because 
they  wished  to  urge  the  Christians  to  the  law  of  Moses  and  to  cir- 
cumcision. 

But  here  pious  Christians,  who  enjoy  a  state  of  matrimony,  will 
know  how  to  observe  moderation  in  their  matrimonial  obligations. 
For  those  who  are  engaged  in  the  affairs  of  government,  or  in  ec- 
clesiastical offices,  and  have  to  labor,  must  indeed  be  chaste  even  in 
a  state  of  matrimony.  For,  to  be  burdened  with  heavy  duties  and 
obligations  upon  which  depends  the  welfare  of  nations  and  people, 
and  governments,  and  churches,  is  a  good  remedy  to  prevent  the  old 
Adamic  nature  from  becoming  inordinate.  So  the  pious  likewise  are 
aware  that  Paul,  1  Thess.  4,  4,  5,  says :  "  That  every  one  of  you 
should  know  how  to  possess  his  vessel  in  sanctification  and  honor ; 
not  in  the  lust  of  concupiscence."  But  on  the  contrary,  what  kind 
of  continence  can  there  be  among  so  many  thousands  of  monks  and 
priests,  who,  without  any  concern,  live  in  all  manner  of  indulgence, 
idle  and  extravagant,  not  having  the  word  of  God,  neither  learning 
nor  regarding  it  ?  Hence  every  species  of  incontinence  must  follow. 
Such  people  are  able  to  observe  neither  Levitical  nor  unintermitted  con- 
tinence. 

Many  heretics,  who  understood  neither  the  law  of  Moses  nor  its 
application,  spoke  contemptuously  concerningmarriage;  yeton  account 
of  this  hypocritical  pretence,  they  were  regarded  as  holy.    And  Epiph- 


OF    THE    MARKIAGE    OF    PRIESTS.  229 

»nius  complained  violently,  because  the  Encratites  gained  reputation 
among  the  inexperienced  by  this  hypocritical  demeanor,  especially  of 
continence.  They  drank  no  wine,  not  even  in  the  sacrament  of  the 
Lord's  supper ;  they  abstained  from  eating  fish  and  meat ;  they  were 
more  holy  still  than  the  monks  who  eat  fish.  They  also  abstained 
from  marriage.  This  at  first  made  a  strong  impression,  and  they 
maintained  that  they  reconciled  God  by  these  works  and  by  this  fic- 
titious holiness,  as  our  adversaries  teach. 

In  opposition  to  this  false  pretence  of  angelic  holiness,  Paul  con- 
tends forcibly  to  the  Colossians.  For  when  men  fall  into  an  opinion 
so  erroneous,  that  they  hope  to  be  pure  and  holy  in  the  sight  of  God 
through  such  hypocrisy,  it  is  calculated  to  suppress  entirely  the  doc- 
trine of  Christ.  Consequently,  these  hypocrites  do  not  understand 
the  gift  of  God,  or  his  command ;  for  it  is  the  will  of  God,  that  we 
should  use  his  gifts  with  thanksgiving. 

And  we  are  not  at  a  loss  for  examples  which  we  might  adduce  for 
the  purpose  of  showing  that  many  pious,  sincere,  and  conscientious 
persons  have  been  disturbed  and  endangered,  because  they  were  not 
properly  informed  that  the  state  of  matrimony,  its  obligations,  and 
whatever  belongs  to  it,  are  holy  and  Christian.  This  great  delusion 
resulted  from  the  irrational  homilies  of  the  monks,  who  inordinately 
commended  celibacy  and  continence,  and  decried  the  matrimonial 
estate  as  an  impure  condition  of  life,  full  of  sins  and  very  pernicious 
to  salvation. 

But  our  adversaries  do  not  contend  so  strenuously  about  a  state 
of  celibacy,  merely  on  account  of  this  appearance  of  holiness ;  for  they 
know  that  at  Rome  as  well  as  in  all  their  institutions,  there  is  nothing 
but  lasciviousness,  without  simulation  or  concealment.  Nor  have  they 
a  sincere  desire  to  live  continent,  but  kno^^•ingly  do  they  make  this 
pretence  before  the  people  ;  they  are,  for  this  reason  worse,  and  their 
hypocrisy  is  more  detestable  than  the  heretical  Encratites,  among 
whom  there  was  more  earnestness ;  but  among  these  epicureans  there 
is  no  sincerity  ;  on  the  contrary,  they  deride  God  and  \he  world, 
and  assume  this  pretence  for  the  purpose  of  justifying  their  unbridled 
indulgence. 

In  the  sixth  place,  though  we  have  so  many  reasons  for  disap- 
proving this  papal  law  concerning  celibacy,  there  are  besides  these, 
still  incalculable  dangers  of  conscience,  and  an  inexpressible  number  of 
offences.  Wherefore,  if  this  papal  law  were  even  not  unjust,  yet 
this  oppression  of  conscience,  by  which  an  ineffable  number  of  souls 
are  injured,  should  reasonably  deter  all  honest  persons. 

Long  before  this  time,  many   honorable  men,  even  the  bishops 


S30  APOLOGY. 

:among  them,  the  canonists,  &c.,  have  made  complaint  on  account  of 
the  excessively  severe  burden  of  celibacy ;  and  they  discovered  that 
they  themselves  as  well  as  other  persons,  fell  into  great  danger  of 
iheir  conscience  on  account  of  it.  But  there  was  no  one  to  remedy  this 
grievance.  It  is,  moreover,  manifest,  that  in  consequence  of  it  the 
morals  in  general  have  been  corrupted,  wherever  there  are  priestly 
institutions.  The  abominable  immorality,  sins,  and  shame,  the  un- 
heard of  vices,  resulting  from  it,  are  evident.  Poetical  writings  and 
«atires  are  extant,  in  which  Rome  may  still  behold  herself  reflected. 

Thus  the  almighty  God  avenges  the  rejection  of  his  gifts  and 
the  disobedience  of  his  command,  on  those  who  forbid  marriage- 
But  as  men  have  frequently  altered  useful  laws  when  the  general 
good  required  it,  why  then,  should  this  law  not  be  altered,  when 
there  are  not  only  so  many  obvious  reasons,  but  so  many  incalcula- 
ble encumbrances  of  the  conscience,  which  justly  require  it  to  be 
altered  ? 

We  perceive  that  these  are  the  last  times.  And  as  an  old  man  is 
viiveaker  than  a  young  one,  so  the  whole  world  and  all  nature  are  in 
;their  last  age  and  decline.  Sins  and  vices  become  no  less,  but  greater 
.every  day.  Men  should,  therefore,  in  opposition  to  this  immorality 
,and  vice,  so  much  the  more  freely  employ  the  remedy  which  God  has 
given,  viz.,  the  state  of  matrimony.  We  learn  from  the  book  of 
J^enesis,  that  the  vice  of  fornication  prevailed  before  the  deluge. 
Again,  in  Sodom,  in  Sibaris,  Rome,  and  other  cities,  abominable  im- 
purities preyailed  before  these  cities  were  destroyed.  It  is  portrayed  in 
.these  ,€xar£.ples,  Jiow  it  will  come  to  pass  in  the  last  times,  immedi- 
ately before  the  end  of  the  world.  Inasmuch,  then,  as  experience 
;also  shows  that  licentiousness  prevails  more  excessively  now  than  it 
'Jias  ever  prevailed  before,  faithful  bishops  and  governments  should  much 
■rather  make  laws  and  resolutions  to  encourage  marriage  than  to  forbid 
it ;  they  should  also  induce  men  to  enter  into  this  estate,  by  ad- 
monitions and  examples :  this  would  be  the  duty  of  government ; 
for  she  should  be  diligent  in  preserving  honor  and  morality. 

God  has  so  blinded  the  world,  that  adultery  and  fornication  are 
tolerated  almost  with  impunity :  on  the  contrary,  men  are  punished 
for  the  sake  of  marriage^  This  is  truly  astonishing.  Preachers  should 
instruct  those  who  have  the  gift  of  pure  continence,  admonishing 
them  not  to  despise  it,  but  to  use  it  to  the  honor  of  God  ;  and  others 
to  whom  marriage  is  needful,  they  should  admonish  to  embrace  it. 

In  many  instances,  the  pope  daily  dispenses  with  useful  laws,  upon 
which  the  general  good  much  depends,  and  which  he  should  never 
suspend.     But  on  this  law  concerning  celibacy,  he  manifests  himself 


OF    THE    MARRIAGE    OF    PRIESTS.  2oi 

as  inflexible  as  a  rock,  when  at  the  same  time  it  is  known 
that  this  is  notliing  but  a  human  law.  In  a  violent  and  cruel 
manner,  they  have  murdered  many  pious  and  upright  persons 
Avho  never  injured  any  one,  merely  for  the  sake  of  the  marriage  into 
w'hich  they  were  urged  to  enter,  by  the  dictates  of  their  conscience. 
It  is,  therefore,  to  be  feared  that,  like  the  blood  of  Abel,  the  cry 
of  this  sin  will  rise  up  so  loudly  towards  heaven,  that  they  will 
never  be  able  to  suppress  it,  but  will  have  to  tremble  as  Cain  did. 
And  this  Cain-like  profusion  of  innocent  blood,  indicates  that  this 
doctrine  concerning  celibacy,  is  diabolical.  For  Christ  the  Lord 
calls  the  devil  a  murderer,  who  willingly  desires  to  maintain  this  ty- 
rannical law  with  nothing  but  blood  and  murder. 

We  are  well  aware  that  some  exclaim  that  we  create  schisms. 
But  having  sought  peace  and  union,  with  all  faithful  diligence,  our 
consciences  are  altogether  tranquil,  and  our  adversaries  will  not  per- 
mit themselves  to  be  satisfied,  unless  we  deny  (God  forbid)  the  open 
divine  truth,  and  unless  we  are  willing  to  accept  with  them  this  de- 
testable papal  law,  to  dissolve  the  matrimonial  estate  of  pious,  inno- 
cent people,  to  miuriler  the  married  priests,  to  drive  into  desperation 
innocent  wives  and  children,  and  to  shed  innocent  blood  without  any 
cause.  But  inasmuch  as  it  is  certain  that  such  acts  are  not  pleasing 
to  God,  we  should  rejoice  that  W'e  have  no  union  or  communion  as 
well  as  no  guilt  with  our  adversaries,  in  the  shedding  of  so  much  in- 
nocent blood. 

We  have  adduced  reasons  why  we  cannot  conscientiously  believe 
with  our  adversaries  who  defend  a  state  of  celibacy.  For  it  is 
contrary  to  all  divine  and  natural  rights ;  it  is  contrary  to  the  canons 
themselves :  besides,  it  is  dangerous  and  purely  hypocritical ;  for 
they  do  not  so  strenuously  maintain  this  feigned  continence,  on  ac- 
count of  holiness,  or  because  they  are  ignorant  on  the  subject :  they 
know  full  well  that  every  one  is  acquainted  with  the  conduct  in  their 
high  institutions,  which  we  might  relate ;  but  they  defend  it  only 
for  the  purpose  of  maintaining  their  tyranny  and  dominion.  And  no 
honest  man  will  be  able  to  produce  any  thing  in  opposition  to 
these  clear  and  strong  arguments  adduced  above.  The  Gospel 
'  leaves  the  state  of  matrimony  fiee  to  all  those  with  whom  it  iscoiit- 
patible;  yet  it  does  not  urge  those  to  marry,  who  have  the  gift  of 
continence,  if  it  be  real  and  pure  continence,  and  not  hyjrocrisy- 
This  liberty  we  maintain,  is  to  be  granted  to  the  priests  also,  and 
we  are  unwilling  to  urge  anyone  to  a  state  of  celibacy  ;  nor  will  we 
force  aw'ay  from  each  other,  pious  marricJ  people,  or  dissolve  the 
ties  of  matrimonv. 


232  APOLOGY. 

We  have  now  briefly  presented  some  of  our  grounds  for  the  pre- 
sent, we  have  also  stated  how  our  adversaries  produce  in  opposi- 
tion, artifices  and  dreams  plainly  inadmissible.  We  shall  now  show  the 
strength  of  the  reasons  with  which  they  defend  their  papal  law. 
First,  they  say,  that  God  has  revealed  this  law.  Here  it  is  appa- 
rent how  entirely  destitute  of  shame  these  ungodly  people  are.  They 
dare  to  assert  that  their  prohibition  of  marriage  is  revealed  of  God, 
when  at  the  same  time  it  is  evidently  contrary  to  the  Scripture,  con- 
trary to  Paul,  where  he  says :  "  To  avoid  fornication,  let  each  one 
have  his  own  wife,"  1  Cor.  7,  2.  Again,  since  the  Scripture  and 
the  canons  expressly  forbid  any  one  to  dissolve  in  any  way  the  mar- 
riages which  have  been  contracted,  why  dare  these  knaves  object  to 
it,  and  misuse  the  high,  the  most  holy  name  of  the  divine  Majesty, 
so  impudently  and  shamelessly  ?  Paul  the  apostle  correctly  states 
who  the  god  is,  that  first  introduced  such  law ;  namely,  Satan  him- 
self; for  he  calls  it,  doctrines  of  devils,  1  Tim.  4,  1-3.  And  sure- 
ly the  fruits  teach  us  to  know  the  tree,  since  so  many  terrible, 
abominable  vices  have  sprung  from  it,  as  seen  at  Rome.  Thus, 
"we  also  see  that  the  devil  makes  no  end  to  his^murder  and  blood- 
shed on  account  of  this  law. 

The  second  reason  of  our  adversaries,  is,  that  the  priests  must  be 
pure,  as  the  Scripture  says:  "  Be  ye  clean  that -bear  the  vessels  of 
the  Lord,"  Isaiah  52,  11.  We  have  already  refuted  this  argument ; 
for  we  have  shown  clear  enough,  that  continence  without  faith,  is  no 
purity  before  God,  and  marriage  is  holiness  and  purity  on  account  of  | 
faith,  as  Paul  says  :  "  Unto  the  pure  all  things  are  pure,"  Tit.  1, 
15.  Thus  we  have  shown  sufficiently  clear  that  the  ceremonies  of  j 
Moses  concerning  purity  and  impurity,  cannot  properly  be  appliec 
to  this  subject ;  for  the  Gospel  requires  the  purity  of  th« 
heart.  And  there  is  no  doubt  that  the  heart  of  Abraham,  of  Isaac| 
of  Jacob,  and  of  the  patriarchs,  who  had  many  wives,  was  purer  thai 
that  of  many  persons  who,  according  to  the  purity  of  the  body,  hav« 
been  really  and  purely  continent.  But  this  declaration  of  Isaiah, 
Be  ye  clean  that  hear  the  vessels  of  the  Lord, — must  be  understooc 
relative  to  the  whole  Christian  holiness,  and  not  merely  concerning 
state  of  celibacy.  And  even  this  passage  commands  the  impure  um 
married  priests,  to  marry  and  become  pure.  For,  as  we  have  saie 
before,  marriage  is  purity  among  Christians, 

Their  third  argument  is  horrible, — that  the  marriage  of  priestä 
should  be  heresy.     Have  mercy  on  our  poor  souls,  beloved  lords, — ' 
be  mild.     This  is  quite  a  novelty,  that  holy  matrimony,  which  God 
created  in   p.TvarJif;'^,  should  have  become  heresy  ;  in  this  way  the 


OF    TUE   MAKKIAGE   OF    PRIESTS.  233 

whole  uorld  would  be  nothing  but  heretical  children.  It  is  an  im- 
pudent falsehood  that  the  marriage  of  priests  is  Jovian  heresy,  or 
that  the  marriage  of  priests  was  condemned  at  that  time,  by  the 
church.  For  in  the  time  of  Jovian  the  church  knew  nothing  of  this 
papal  law  by  which  marriage  is  wholly  forbidden  to  the  priests ; 
and  our  adversaries  are  well  aware  of  this :  but  they  frequently  quote 
ancient  heresies  and  make  our  doctrine  agree  with  them,  contrary  to 
the  dictates  of  their  own  conscience,  for  the  purpose  alone  of  making 
the  illiterate  imagine  that  our  doctrine  was  formerly  condemned  by 
the  church,  and  thus  exciting  every  body  agamst  us.  With  such 
artifices  they  proceed ;  and  for  this  reason  they  were  unwilling  to 
favor  us  with  the  Confutation.  They  w^ere  fearful  that  their  palpa- 
ble falsehoods  might  be  answered,  from  which  they  would  incur  eter- 
nal infamy  among  all  posterity.  But  touching  the  doctrine  of  Jovi- 
an, we  have  already  stated  our  opinion  in  treating  the  subject  of 
pure  continence  and  of  matrimony.  For  we  do  not  assert  that 
jnatrimony  is  equal  to  a  state  of  virgin  purity  ;  although  neither  ce- 
libacy nor  marriage  justifies  before  God. 

With  these  vain,  loose  arguments  they  endeavor  to  protect  and 
defend  this  papal  law  concerning  celibacy,  which  has  given  occasion 
for  vice  and  immorality  so  extensive.  The  princes  and"  bishops,  who 
embrace  this  doctrine,  will  plainly  perceive,  whether  these  arguments 
will  be  sufficient  to  sustain  them,  when  at  the  hour  of  death  they 
will  be  compelled  to  render  an  account  unto  God  why  they  have 
dissolved  the  union  of  marriage  between  pious  persons ;  vvhy  they  have 
tortured  these  people  ;  why  they  have  murdered  so  many  priests,  and 
shed  innocent  blood,  regardless  of  all  the  complaints,  the  cries,  and 
weeping  of  so  many  widows  and  orphans :  yea,  they  dare  not  expect 
thus  to  be  sustained.  The  tears  of  poor  widows,  and  the  blood  of  the 
innocent  are  in  heaven  unforgotten  ;  these  w^ill,  in  their  proper  time, 
appear  and  cry  out  in  the  high  heavens  against  their  enemies,  before 
■God  the  righteous  judge,  as  forcibly,  as  did  the  holy  innocent  blood  of 
Abel.  Now,  when  God  judges  this  cruelty,  our  adversaries  shall  ex- 
perience that  their  arguments  are  straw  and  stubble,  and  that  God  is  a 
consuming  fire  before  which  nothing  can  stand,  adverse  to  the  divine 
word,  1  Pet.  1,  25. 

But  whatever  may  occur,  our  princes  and  lords  have  the  consola- 
i.tion  to  reflect  that  they  have  acted  with  a  clear  conscience.  For, 
although  the  marriage  of  priests  cannot  be  controverted,  yet  admit- 
ting that  it  might  be,  for  our  adversaries  thus  to  dissolve  the  marringe 
contract,  to  drive  into  despair  poor  innocent  persons,  and  to  murder 
them,  is  directly  contrary  to  the  word  and  will  of  God.     A  Ithouoh  our 

30 


234  APOLOGY, 

princes  and  lords  feel  no  pleasure  in  innovations  and  schisms,  yet 
in  matters  so  just  and  indisputable,  they  are  under  obligation  to  al- 
low greater  authority  to  the  word  of  God  and  the  divine  truth,  than 
to  any  thing  else.  And  may  God  grant  his  grace  to  this  effect. 
Amen. 

Xll.    OF    THE   MASS. 

In  the  first  place,  we  must  mention,  however,  that  we  do  not 
abolish  the  mass ;  for  mass  is  held  on  Sunday  and  all  festivals  in  our 
church,  in  which  the  sacrament  is  administered  to  those  who  desire 
it ;  yet  not  till  after  they  have  been  first  examined  and  absolved. 
So  Christian  ceremonies  are  likewise  observed,  by  reading,  singing, 
praying,  &c. 

Our  adversaries  make  a  long  declamation  concerning  the  use  of 
the  Latin  language  in  mass,  and  they  speak  of  it  in  a  manner  alto- 
gether unbecoming  and  puerile,  as  if  an  illiterate  person,  who  does  not 
understand  the  Latin  language,  by  hearing  mass  improves  much  in 
the  faith  of  the  church.  Here  they  imagine  that  the  mere  attend- 
ance on  hearing  mass,  is  a  divine  service  which  is  efficacious  even  if 
not  a  single  word  is  heard  or  understood.  We  shall  not  dwell  on 
this  subject  here  so  extensively  as  it  might  require.  We  shall  leave 
intelligent  persons  to  judge.  We  took  it  into  consideration  for  the 
purpose  of  showing  that  the  Latin  mass,  the  lessons,  and  prayer^  are 
also  retained  among  us. 

But  inasmuch  as  these  ceremonies  should  be  observed  in  order  that 
persons  may  have  an  opportunity  to  learn  the  Scripture  and  God's 
word,  by  this  means  becoming  inspired  with  the  fear  of  God,  and  ob- 
taining consolation,  and  thus  being  able  to  pray  acceptably, — for  the 
ceremonies  were  instituted  for  this  purpose — we  retain  the  Latin  lan- 
guage for  the  sake  of  those  who  understand  the  Latin,  and  we  also  per- 
mit German  Christian  hymns  to  be  used,  so  that  the  common  people 
may  likewise  have  some  chance  of  learning,  and  of  being  instructed 
in  the  fear  and  knowledge  of  God.  This  custom  was  always  regar- 
ded as  commendable  in  the  church.  Though  in  some  places  more' 
German  hymns  were  sung,  and  in  others  less  ;  yet  in  all  churches 
some  portion  of  the  people  sung  German  ;  consequently,  this  custom 
cannot  be  so  recent.  But  where  does  this  Pharisaical  doctrine  stand 
"written,  that  hearing  mass  without  understanding  it,  is  meritorious 
and  salutary,  ex  opere  operato  ?  Your  hearts  should  be  filled  with 
shame,  ye  sophists,  on  account  of  such  wild  conceits. 

The  practice  among  us  of  not  holding  private  mass,  but  of  hold- 
ing  public  mass  alone,   when  the   people   receive  the   sacrament  of 


OF    THE    MASS.  235 

tfce  Lord's  Supper,  is  by  no  means  contrary  to  the  principles  of  the 
universal  Christian  church.  For  even  at  this  day  there  is  no  private 
mass  held  in  the  Greek  churches,  but  only  in  public,  and  this  one  is 
held  on  Sundays  and  great  festivals.  This  is  an  evidence  of  the  ancient 
custom  of  the  church.  For  the  teachers  who  lived  prior  to  the  time 
of  St.  Gregory,  do  not  make  mention  of  private  mass  in  any  of 
their  writings.  We  shall  decline,  however,  for  the  present,  treating  of 
the  manner  in  which  the  individual  or  private  mass  had  its  ori- 
gin. This  is  certain,  that  when  the  mendicant  orders  and  the  monks 
thus  prevailed,  mass  was  instituted  and  insinuated  more  and  more 
every  day,  through  their  erroneous  doctrines,  for  mercenary  pur- 
poses, to  such  an  extent  that  the  theologians  themselves  continually 
made  complaint  about  it.  And  although  St.  Francis  out  of  good  in- 
tentions wished  to  provide  against  this  evil,  and  he  ordered  that 
his  followers  should  be  contented  with  one  general  mass  in  each  clois- 
ter every  day  :  yet  this  useful  statute  w^as  afterwards  altered  through 
hypocrisy,  or  for  the  sake  of  pecuniary  interests.  Thus  they  alter 
the  regulations  of  the  ancient  Fathers,  when  and  in  whatever  respect 
they  please,  if  such  alterations  will  add  to  their  domestic  accommoda- 
tions ;  and  they  afterwards  tell  us  that  the  ordinances  of  the  ancient 
Fathers  must  be  held  sacred.  Epiphanius  writes  that  in  Asia  com- 
munion is  held  three  times  every  week,  and  that  the  daily  mass  is  not 
held ;  and  he  says  that  this  custom  thus  originated  from  the  Apostles. 

Although  our  adversaries  have  accumulated  many  words  and  pas- 
sages in  this  place,  in  order  to  prove  that  the  mass  is  a  sacrifice ;  yet  this 
prodigious  concourse  of  words  may  be  immediately  silenced,  and  their 
mouths  stopped,  by  this  single  reply,  namely, — that  this  extensive  ac- 
cumulation of  authorities,  arguments,  reasons,  and  all  that  they  have 
produced,  does  not  prove  that  the  mass  does,  ex  opere  operato,  mer- 
it the  forgiveness  of  sins  and  a  redemption  from  pain  and  guilt,  for 
the  priests  or  for  others  for  whom  it  is  employed.  This  one  defi- 
fiite  answer  subverts  all  that  our  adversaries  produce,  not  only  in 
their  Confutation,  but  in  all  their  books  and  writings,  which  they 
have  published  concerning  the  mass. 

And  this  is  the  chief  question  in  the  w'hole  matter,  concerning 
which  we  would  warn  every  Christian  reader  to  observe  carefully 
whether  our  adversaries  adhere  also  to  this  principal  point.  For  it 
is  customary  with  them  to  make  many  useless  and  unexpected  di- 
gressions from  the  main  question.  For  if  men  adhere  closely  and 
■consistently  to  the  chief  point,  without  introducing  any  thing  for- 
eign, a  judgment  can  be  more  easily  formed. 

We  have   shown    in   our    Confession   that  the   Eucharist  or  the 


236  APOLOGY. 

mass  makes  no  one  pious,  ex  opere  operato,  and  that  the  mass 
■which  is  held  for  others,  does  not  merit  for  them  the  remis- 
sion of  sins  and  a  liberation  from  pain  and  guilt.  And  for  this 
position,  we  have  strong  and  indubitable  proof,  namely  this :  It  is 
impossible  for  us  to  obtain  the  forgiveness  of  our  sins  through  our 
works,  ex  opere  operato, — that  is  through  the  performed  work  in  it- 
self, sine  bono  motu  utentis,  or  when  there  is  no  good  thought  in 
the  heart :  but  through  faith  in  Christ,  the  terrors  of  death  and  sin 
must  be  overcome,  when  our  hearts  are  cheered  and  comforted  by  a 
consciousness  of  Christ,  as  stated  above  ;  when  we  perceive  that  we 
have  a  gracious  God  for  Christ's  sake,  so  that  his  merits  and  righte- 
ousness are  imparted  to  us,  Rom.  5,  1 :  "  Therefore,  being  justified 
by  faith,  we  have  peace  with  God,"  &c.  This  is  a  foundation  so 
strong  and  sure  that  all  the  gates  of  hell  can  make  no  impression  on 
it — of  this  we  are  certain. 

And  even  this  itself  would  be  sufficient  for  the  whole  subject. 
For  no  rational  or  intelligent  man  can  feel  disposed  to  commend  this 
Pharisaical  or  Pagan  hypocrisy  and  this  great  abuse  concerning  opere 
operato.  And  yet  this  error  has  been  disseminated  throughout  the 
world.  Hence  such  an  incalculable  number  of  these  ceremonies  was 
established  throughout  the  world,  in  all  institutions,  cloisters,  churches, 
hermitages;  yea  in  every  corner.  And  besides,  themassisheld  former- 
cenary  purposes,  and  with  a  view  of  appeasing  the  wrath  of  God,  and  of 
obtaining  through  this  work  the  remission  of  sins,  a  redemption  from 
pain  and  guilt,  a  liberation  of  the  dead  from  purgatory  ;  of  securing 
success,  health,  riches,  and  prosperity  in  their  occupations.  These 
Pharisaical  opinions  the  monks  and  sophists  planted  in  the 
churches.  Although  this  error  concerning  the  abuse  of  the  mass,  is 
sufficiently  refuted  by  the  fact,  that  men  do  not  obtain  the  remission 
of  sins  through  their  works,  but  through  faith  in  Christ ;  yet  inas- 
much as  our  adversaries  introduce  many  passages  of  Scripture  alto- 
gether inapplicable,  for  the  purpose  of  defending  their  errors,  we 
shall  add  something  more  still. 

Our  adversaries  speak  much  in  their  Confutation  about  sacrifice ; 
yet  in  our  Confession  we  have  intentionally  avoided  the  word  sacri^ 
ficium^  on  account  of  its  ambiguity ;  but  we  have  pointed  out 
in  express  terms  their  greatest  abuses,  which  they  explain  and  urge 
under  the  name  sacrificium.  Now,  in  order  that  we  may  refute 
these  passages  which  they  have  incorrectly  and  falsely  introduced, 
we  must  in  the  first  place  state  what  the  word  sacrificium  or  sacri- 
fice signifies. 

During  ten  whole  years  our  adversaries  havp  bp^-n  wrifine:  many 


OF    THE    MASS.  237 

books  to  show  that  the  mass  is  a  sacrifice,  and  none  of  them  have 
yet  defined  what  sacrifice  is,  or  is  not.  They  seek  only  the  word 
sacrißcium  wherever  they  can  find  it  in  Concordances  of  the  Bible, 
and  apply  it  to  this,  whether  appropriate  or  not.  They  proceed  in 
the  same  manner  in  the  books  of  the  ancient  Fathers,  and  afterwards 
subjoin  their  self-imagined  dreams,  as  if  sacrifice  must  signify  what- 
ever they  wish. 

What  sacrifice  is,  oris  not,  and  how  many  kinds  of  sacrifices  there  are» 

And  in  order  that  we  may  not  enter  upon  our  subject  blmdly,  it 
becomes  necessary  for  us  in  the  first  place  to  make  a  distinction  be- 
tween that  which  is  really  a  sacrifice  and  that  which  is  not ;  and  this 
is  necessary  and  useful  for  every  Christian  to  know.  The  theolo- 
gians are  accustomed  to  make  a  proper  distinction  between  sacrifice 
and  sacrament.  Now,  we  shall  admit,  that  in  a  classification  of  sa- 
cred duties,  the  genus  is  a  ceremony  or  a  holy  work. 

A  sacrament  is  a  ceremony '  or  an  external  sign  or  work,  in  which 
God  grants  us  whatever  the  divine  promise,  which  is  annexed  to  the 
ceremony,  offers.  For  instance,  baptism  is  a  ceremony  and  a  per- 
formance, not  which  we  give  or  offer  to  God,  but  in  which  God  gives 
and  offers  to  us,  in  which  he,  or  the  servant  in  his  stead,  baptizes 
us.  Here  God  offers  unto  us,  and  gives  us  the  remission  of  sins  ac- 
cording to  his  promise :  "  He  that  believeth  and  is  baptized  shall  be 
saved,"  Mark  16,  16. 

But,  a  sacrifice  is  a  ceremony  or  a  work  w^hich  we  give  unto 
God,  by  which  we  honor  him. 

Hence  there  are  two  chief  kinds  of  sacrifices  and  no  more,  under 
which  all  other  sacrifices  are  comprehended.  The  one,  is  a  propiti- 
atory sacrifice,  by  way  of  expiation  for  guilt  and  punishment ;  God 
is  reconciled  and  his  wrath  appeased,  and  remission  of  sins  obtained 
for  others.  The  other,  is  a  sacrifice  of  thankgiving,  by  which,  not  the 
forgiveness  of  sins  or  reconciliation  is  obtained,  but  it  is  made  by 
those  who  are  already  reconciled,  in  order  to  express  thankfulness 
for  the  remission  of  sins,  and  for  other  favors  and  gifts. 

We  should  be  very  careful  in  this  controversy,  and  in  many  other 
disputations,  not  to  confound  these  two  kinds  of  sacrifices.  And 
this  peculiar  division  has  strong  support  in  the  epistle  to  the  He- 
brews, and  in  many  other  places  in  the  Scripture.  All  the 
sacrifices  under  the  law  of  Moses,  however  diverse  they  may 
be,  can  be  reduced  and  comprehended  under  these  two  kinds  of 
sacrifices.  For  some  sacrifices  in  the  law  of  Moses  were  call- 
ed   expiatory    sacrifices,    or   offerinsfs    for    sins,    on    account   of 


238  APOLOGY. 

their  signification,  not  because  the  forgiveness  of  sins  was  merited  by 
them  in  the  sight  of  God,  but  because  they  were  external  reconcili- 
ations on  account  of  their  signification.  For  those  for  whom  they 
were  made,  were  so  reconciled  by  such  sacrifice,  that  they  were  not 
excluded  from  the  children  of  Israel.  They  were,  therefore,  called 
expiatory  sacrifices  ;  but  the  others,  sacrifices  of  thanksgiving. 

Thus  in  the  law  there  were  indeed  significations  of  the  right  sa- 
crifice, but  there  has  been  only  one  true  expiatory  sacrifice, 
for  sins,  in  the  world,  viz.  the  death  of  Christ ;  as  the  epistle  to  the 
Hebrews  says :  "  For  it  is  not  possible  that  the  blood  of  bulls  and  of 
goats  should  takeaway  the  sins,"  Heb.  10,  4.  And  immediately  af- 
terwards, it  is  said  concerning  the  obedience  and  will  of  Christ,  verse 
10 :  "  By  the  which  will  we  are  sanctified,  through  the  offering  of 
the  body  of  Jesus  Christ  once  for  all." 

And  Isaiah  the  prophet  had  also  explained  the  law  of  Moses  be- 
fore, and  shown  that  the  death  of  Christ  is  the  compensation  for 
sins,  and  not  the  offering  in  the  law,  where  he  says  of  Christ : 
*'  When  thou  shalt  make  his  soul  an  offering  for  sin,  he  shall  see  his 
seed,  he  shall  prolong  his  days,"  Isaiah  53,  10.  For  the  prophet 
referred  the  words  offering  for  sin  to  the  death  of  Christ,  in  order 
to  show  that  the  expiatory  sacrifices  in  the  law  were  not  the  right 
sacrifice  to  compensate  for  sins,  but  that  another  sacrifice  must  come, 
namely,  the  death  of  Christ,  by  which  the  wrath  of  God  should  be 
appeased. 

Again,  the  sin-offerings  under  the  law  had  to  cease,  when  the 
Gospel  was  revealed,  and  the  right  sacrifice,  accomplished.  There- 
fore, they  were  not  true  reconciliations  in  the  sight  of  God;  for 
they  had  to  discontinue,  and  another  one  had  to  come.  Hence,  they 
were  only  symbols  and  types  of  the  true  reconciliation.  Therefore, 
this  truth  is  firmly  established,  that  there  has  been  but  one  sacrifice, 
viz.,  the  death  of  Christ,  which  should  be  applied  for  others,  to  ap- 
pease the  wrath  of  God. 

Besides  this  one  expiatory  sacrifice,  namely,  the  death  of  Christ, 
there  are  other  sacrifices  which  are  all  merely  sacrifices  of  thanksgiv- 
ing :  as,  enduring  all  things, — preaching, — the  good  works  of  saints 
&c. ;  these  are  not  sacrifices  by  whicli  we  are  reconciled,  which  we 
can  make  for  others,  or  which  merit,  ex  opere  opcrafo,  forgiveness  of 
sins  or  reconciliation:;  for  they  are  made  by  those  who  are  already 
reconciled  through  Christ.  And  in  the  New  Testament  such  sacri- 
fices are  our  sacrifices ;  as  Peter  the  apostle,  1  Pet.  2,  5,  says  :  "  Ye 
are  built  up  a  spiritual  house,  a  holy  priesthood,  to  offer  up  spiritual 
sa,crifices,,  acceptable  to  God  .by  Jesus  Christ." 


OF  SACRIl'lCKS,  239 

And  in  the  New  Testament  no  sacrifice  avails  any  tiling,  ex  opere 
operato,  sine  bono  mutu  identis,  tliat  is,  the  work  without  good 
thoughts  in  the  heart ;  for  Christ,  John  4,  23,  says :  "  The  true 
worshippers  shall  worship  the  Father  in  spirit  and  in  truth ;"  that 
is,  with  the  heart,  with  inward  fear  and  sincere  faith.  Consequent- 
ly, the  doctrine  of  our  adversaries,  that  their  mass  merits  the  for- 
giveness of  crime  and  punishment,  ex  opere  opei-ato,  is  nothing  but  a 
diabolical,  Pharisaical,  and  antichristian  doctrine  and  service  to  God. 

And  the  Jews  had  formed  improper  conceptions  about  their  cere- 
monies, thinking  themselves  pious  before  God,  when  they  had  per- 
formed the  works,  ex  opere  operato.  In  opposition,  however,  to  this 
opinion,  the  prophets  cry  out  most  earnestly,  for  the  purpose  of  turn- 
ing the  attention  of  the  people  from  their  own  works  to  the  promises 
of  God,  and  to  bring  them  to  faith  and  real  divine  services.  Thus 
it  is  written  Jeremiah  7,  22,  23 :  "  I  spake  not  unto  your  fathers, 
nor  commanded  them  in  the  day  that  I  brought  them  out  of  the 
land  of  Egypt,  concerning  burnt- offerings  or  sacrifices:  but  this 
thing  commanded  I  them,  saying,  obey  my  voice,  and  1  will  be  your 
God,"  &c.  What  indeed  would  the  obstinate  Jews  have  said  to  this 
sermon  and  doctrine,  which  appeared  evidently  contrary  to  the  law 
and  to  Moses?  For  it  was  obvious  that  God  had  instructed  the  fa- 
thers concerning  sacrifices,  and  Jeremiah  could  not  deny  it.  But 
Jeremiah  condemned  their  erroneous  opinions  concerning  sacrifices, 
for  which  opinions  there  was  no  divine  command,  viz.,  that  sacrifices, 
ex  opere  operato,  were  conciliatory  and  pleasing  to  God.  Jeremiah, 
therefore,  adds  this  declaration  concerning  faith,  that  God  had  com- 
manded:  Obey  me,  that.is,  believe  me,  that  I  am  your  God,  that  I 
preserve  you,  that  I  have  compassion  on  you,  help  you  every  hour, 
and  need  not  your  sacrifices  ;  believe  that  I  am  your  God,  who 
makes  you  just  and  holy,  not  on  account  of  your  merits,  but  for  the 
sake  of  my  promises  ;  therefore,  you  should  expect  all  consolation 
and  help  from  me. 

This  pagan  opmion  concerning  opere  operato,  is  also  con- 
demned in  the  fiftieth  Psalm  verses  13  and  15,  where  it  is  said  : 
"Will  I  eat  the  flesh  of  bulls,  or  drink  the  blood  of  goats?  Call 
upon  me  in  the  day  of  trouble,"  &c.  Here  this  opus  operatum  is 
condemned,  and  it  is  said,  call  upon  me.  Here  the  highest  divine 
service  is  exhibited,  when  we  call  upon  him  from  our  hearts. 

Again,  in  the  fortieth  Psalm  vei-se  6  :  "  Sacrifice  and  offering  thou 
didst  not  desire  :  mine  ears  hast  thou  opened."  That  is,  thou  hast 
given  me  a  word  which  I  should  hear,  and  thou  dost  require  that  I 
should  believe    it  :   thou   hast  given    mc    1hv  promises    that    thou 


340  APOLOGY. 

wilt  help  me.  Again,  Psalm  51,  16,  17  :  "  Thou  desirest  not  sa- 
crifice, else  would  I  give  it,"  &c.  "  The  sacrifices  of  God  are  a 
broken  spirit,"  &-c.  And  in  the  fourth  Psalm  verse  5  :  "  Offer  the 
sacrifices  of  righteousness ;  and  put  your  trust  in  the  Lord."  In 
this  place  we  are  commanded  to  place  our  trust  in  the  Lord, — and 
this  is  called  a  true  sacrifice.  Here  it  is  shown  that  the  others  are 
not  true  sacrifices.  Again,  Psalm  116,  17 :  "I  will  offer  to  thee 
the  sacrifices  of  thanksgiving,  and  will  call  upon  the  name  of  the 
Lord,"  &c. 

And  the  whole  Scripture  abounds  with  similar  passages  which 
show  that  no  sacrifice,  no  work,  ex  opere  operato,  reconciles  God. 
For  this  reason  it  teaches  that  in  the  New  Testament,  the  sacrifices 
according  to  the  law  of  Moses  are  abolished,  and  that  pure  sacrifices 
without  stain,  are  these  only,  namely,  faith  towards  God,  thanksgiv- 
ing, adoration  of  God,  preaching  the  Gospel,  crosses  and  afflictions  of 
saints,  and  the  like. 

And  Malachi  speaks  of  these  sacrifices,  where  he  says :  "  For 
from  the  rising  of  the  sun,  even  unto  the  going  down  of  the  same, 
my  name  shall  be  great  among  the  Gentiles ;  and  in  every  place  in- 
cense shall  be  offered  unto  my  name,  and  a  pure  offering,"  Malachi 
1,  11. 

Our  adversaries  explain  this  passage  in  a  false  and  unsatisfactory 
manner,  so  as  to  be  understood  concerning  the  mass,  and  refer  to  the 
authority  of  the  ancient  Fathers.  But  it  is  easy  to  reply  here :  even  if 
Malachi  speaks  of  the  mass,  though  he  does  not,  it  does  still  not  follow 
that  the  mass  makes  us  pious  before  God,  ex  opere  operato,  or  that  we 
can  hold  mass  for  others,  to  obtain  the  remission  of  sins  for  them. 
The  prophet  does  by  no  means  assert  this,  but  the  sophists  and  the 
monks  devise  it  without  shame  from  their  own  heads. 

But  the  words  of  the  prophet  bring  within  themselves  the  proper 
meaning.  For  first  he  says :  The  name  of  the  Lord  shall  be  great ; 
this  is  accomplished  through  the  preaching  of  the  Gospel.  For 
through  it  the  name  of  Christ  is  made  known,  and  the  grace  pro- 
mised in  him  is  recognized.  Through  the  preaching  of  the  Gospel, 
however,  the  people  come  to  faith ;  these  call  upon  God  sincerely, 
these  thank  him,  these  suffer  persecution  for  God's  sake,  these  do 
good  works.  Therefore,  the  prophet  calls  the  pure  offering,  not  the 
ceremonies  of  the  mass  alone,  ex  opere  operato,  but  all  spiritual  offer- 
ings, through  w^hich  the  name  of  God  is  made  great,  namely,  the 
preaching  of  the  Gospel,  faith,  invocation,  prayer,  profession  of  the 
Gospel  and  of  Christ  before  the  world  &c.,  are  pure,  holy  offerings. 

And  w'e  should  take  but  httle  exception,  if  one  would  even  explain 


OK    SACRIFICES.  ~41 

if  as  bearing  an  allusion  to  the  ceremonies  of  the  mass,  if  he  would 
only  not  assert  that  the  mere  ceremonies,  ex  opere  operato,  reconcile 
God.  For  as  we  call  preaching ^a  praise-offering,  so  the  ceremonies 
of  the  Eucharist  in  itself  may  be  a  praise-offering,  but  not  such  an 
offering  as  justifies,  ex  opere  operato,  before  God,  or  as  men  can  make 
for  others  to  obtain  remission  of  sins  for  them.  We  shall,  however, 
in  the  sequel  state  in  what  manner  ceremonies  are  an  offering.  But 
inasmuch  as  Malichi  speaks  concerning  all  divine  services  and  the 
offerings  of  the  New  Testament,  he  consequently  does  not  speak 
concerning  the  mass  or  the  Eucharist  alone.  Again,  inasmuch  as  he 
speaks  expressly  in  opposition  to  this  Pharisaical  error  concerning 
ope7'e  operato,  this  passage  cannot  be  against  us,  but  rather  for  us ; 
for  he  requires  the  heart  within  to  express  an  offering  of  thankful- 
ness to  God,  through  which  the  name  of  the  Lord  is  magnified. 

There  is  also  another  passage  quoted  from  Malachi :  "  And  he 
shall  purify  the  sons  of  Levi,  and  purge  them  as  gold  and  silver, 
that  they  may  offer  unto  the  Lord  an  offering  in  righteousness," 
Mai.  8,  3.  Here  he  speaks  of  an  offering  in  righteousness ;  hence 
the  text  is  in  opposition  to  this  opus  operatum.  But  the  offering  of 
the  sons  of  Levi,  that  is,  of  those  who  preach  under  the  New  Testa- 
ment dispensation,  is  the  ministry  of  the  Gospel  and  the  good  fruits 
of  the  ministry  ;  as  Paul,  Rom.  15,  16,  says :  "  That  I  should  be 
the  minister  of  Jesus  Christ  to  the  Gentiles,  ministering  the  Gospel 
of  God,  that  the  offering-up  of  the  Gentiles  might  be  acceptable, 
being  sanctified  by  the  Holy  Ghost."  For  the  slaying  of  oxen  and 
of  sheep  signified  the  death  of  Christ  and  the  ministry  of  the  Gos- 
pel, by  which  the  old  Adamic  nature  is  daily  mortified,  and  the  new 
and  eternal  life  is  commenced. 

But  our  adversaries  every  where  distort  the  word  sacrifice  to  the 
ceremonies  of  themass  alone.  Concerning  the  ministry  of  the  Gos- 
pel, faith,  thankfulness,  and  the  invocation  of  the  divine  name,  they 
say  nothing,  when  at  the  same  time  the  ceremonies  have  been  instituted 
for  this  purpose,  and  the  New  Testament  requires  nothing  but  spi- 
ritual offerings  from  the  heart  within,  and  not  such  sacrifices  as  the 
Levitical  priesthood. 

Our  adversaries,  also  refer  to  the  jugc  sacriftcium,  that  is,  to  the 
daily  sacrifice,  saying  that  as  under  the  law  of  Moses  there  was  a 
daily  sacrifice,  so  the  mass  is  the  daily  sacrifice  under  the  New  Tes- 
tament dispensation.  If  this  matter  is  to  be  established  by  allego- 
ries, every  one  will  find  allegories  to  answer  his  purpose.  But 
all  intelligent  persons  know,  that  in  matters  so  imporfant  in 
the  sight  of  God,  men  must  have  sure   and  express  declarations 

31 


■242  APOLOGY. 

from  God,  and  not  forcibly  quote  obscure  and  irrelevant  passages. 
Such  doubtful  meanings  will  not  stand  the  test  before  the  judg- 
ment-seat of  God. 

Although,  for  the  purpose  of  gratifying  our  adversaries  we  might 
suffer  the  mass  to  be  called  the  juge  sacrißcium,  or  daily  sacrifice,  if 
they  term  the  whole  mass,  that  is,  the  ceremonies  with  the  expres- 
sion of  thanks,  with  faith  in  the  heart,  and  sincere  invocation  of  di- 
vine grace  jtige  sacrificiwn  ;  for  all  these  together  might  be  styled 
the  juge  sacrißcium  of  the  New  Testament ;  for  on  account  of  all 
these  the  ceremonies  of  the  mass  or  of  the  Eucharist,  was  establish- 
ed ;  for  it  was  instituted  for  the  convenience  of  the  preachers,  as  Paul 
says :  "  For  as  often, as  ye  eat  this  bread,  and  drink  this  cup,  ye  do 
show  the  Lord's  death  till  he  come,"  1  Cor.  11,  26.  But  it  by  no 
means  follows  from  the  figure  of  the  daily  offering,  that  the  mass  is 
a  sacrifice  which  reconciles  God,  ex  opere  operato,  or  which  men 
can  hold  or  make  for  others  to  obtain  the  remission  of  sins  for  them. 

And  by  taking  a  proper  view  of  the  juge  sacriftciKm,  or  the  dai- 
ly sacrifice,  we  discover  that  it  portrays  and  signifies  not  only 
the  ceremonies,  but  the  preaching  of  the  Gospel  also.  For  in  Num- 
bers 28,  4,  Ö,  7,  thre'e  parts  are  laid  down,  which  belong  to  this 
daily  offering  : — burning  of  a  lamb,  libation  of  wine,  and  oblation 
of  flour. 

The  whole  law  of  Moses  is  a  shadow  and  a  figure  of  Christ  and 
the  New  Testament ;  consequently  Christ  is  portrayed  in  it.  The 
lamb  signifies  the  death  of  Christ ;  the  libation  of  wine  signifies,  that 
all  believers  in  the  world  shall  be  sprinkled  with  the  blood  of  the 
lamb  through  the  Gospel,  that  is,  that  they  shall  be  sanctified,  as 
Peter,  1  Pet.  1,  2,  says  :  "  Through  sanctification  of  the  Spirit,  un- 
to obedience  and  sprinkling  of  the  blood  of  Jesus  Christ;"  the  obla- 
tion of  flour  signifies  the  expression  of  thanks  and  invocation  in  the 
hearts  of  all  behevers.  Now,  as  the  shadow  and  the  signification 
of  Christ,  or  the  Gospel,  are  perceived  in  the  Old  Testament ;  so  in 
the  New  Testament  this  same  Gospel  and  the  truth,  which  are  sig- 
nified through  the  figure,  must  be  sought,  and  a  new  type  or  figure 
must  not  first  be  sought,  which  they  might  or  would  term  sacrifice. 

Wherefore,  although  the  mass  or  the  ceremonies  of  the  Eucharist 
are  a  memorial  of  the  death  of  Christ,  yet  the  ceremonies  alone  are 
not  the  continual  or  daily  offering ;  but  the  memorial  of  Christ's 
death,  together  with  the  ceremonies,  is  the  daily  offering,  that  is  the' 
preaching  concerning  faith  and  Christ — which  faith  truly  gives  as- 
sent that  God  is  reconciled  through  the  death  of  Christ.  To  this- 
continual  sacrifice  the  fruits  of  preaching  also  belong,  viz-- that  w^ 


OF    SACRIFICES.  843 

•siiall  be  sprinkled  with  the  blood  of  Christ,  that  is,  sanctified;  that 
the  old  Adamic  nature  shall  be  mortified  and  the  spirit  increase, — 
this  is  the  sprinkling.  Afterwards  we  should  also  return  thanks  and 
praise  to  God,  and  confess  the  faith  with  patience  and  good  works, — 
ahis  is  signified  by  flour  and  oil. 

Thus  when  the  egregious  Pharisaical  error  concerning  opere  ope- 
rato,  is  removed,  it  is  discovered  that  the  spiritual  offering  and  the 
daily  offering  of  the  heart  are  signified  through  the  juge  sacrificium  ; 
for  Paul,  Heb.  10,  says  that  there  is  a  shadow  of  good  things  to 
come  in  the  law,  but  the  body  and  the  truth  are  in  Christ.  Now, 
it  is  the  knowledge  of  Christ  and  the  Holy  Ghost  in  the  heart  which 
actuate  us  to  thankfulness,  and  to  daily  spiritual  offerings  of  the  heart. 
From  this  it  appears  evident  that  the  similitude  concerning  \\\e  jugi 
sncrificio,  or  the  daily  sacrifice,  is  not  against  us,  but  rather  for  us. 
For»we  have  clearly  shown  that  all  that  did  belong  to  the  daily  sa- 
crifice in  the  law  of  Moses,  must  signify  a  true  heart-felt  offerin»-,  not 
opus  operatum.  The  dream  of  our  adversaries  is  false,  in  which 
they  wish  to  imagine  that  the  mere  external  work  and  ceremonies 
^lone  are  signified  ;  when  at  the  same  time  faith  in  the  heart,  preach- 
ing, confession,  expression  of  thanks,  and  sincere  invocation,  are  the 
right,  daily  offering  and  the  most  noble  part  in  the  mass — they  may- 
call  it  offering  or  otherwise. 

Now,  all  pious  Christians,  who  have  the  fear  of  God  before  them, 
•can  easily  perceive  that  the  accusation  of  our  adversaries  is  unjust, 
in  which  they  assert  that  we  abolish  the  continual  sacrifice.  But 
experience  shows  that  they  are  the  real  Antiochi,  who  exhibit  them- 
selves in  the  church  as  furious  tyrants  with  thirst  and  violence  ;  who 
assume  unto  themselves  all  the  powers  in  the  world  under  the  ap- 
pearance of  spirituality,  and  yet  make  no  inquiry  about  the  ministry, 
Christ,  or  the  Gospel.  They,  moreover,  presume  to  establish  new 
methods  of  worship  in  the  church  at  their  pleasure,  and  to  defend 
them  with  nothing  but  violence.  For  our  adversaries  preserve  only 
the  ceremonies  of  the  mass,  the  proper  use  of  it,  however,  they  ne- 
glect ;  and  apply  it  alone  to  their  avaricious  purposes,  and  to  their 
shameful  annual  fair,  and  then  imagine  that  it  is  a  work  by  which 
others  profit,  and  by  which  the  remission  of  their  sins  and  a  libera- 
tion from  pain  and  guilt,  are  merited.  In  their  sermons  they  do  not 
teach  the  Gospel,  they  impart  no  consolation  to  the  conscience,  nor 
do  they  preach  that  sins  are  remitted  without  merit  for  Christ's 
sake ;  but  they  preach  concerning  the  invocation  of  saints,  satisfac- 
tions, expiations,  and  human  traditions,  declaring  that  people  be- 
i  t^me  pious  before  God  through  .these.     And  although  these  palpa- 


244  APOLOGY. 

ble,  blasphemous  abuses  are  luimerous,  yet,  because  they  are  pro- 
fitable, they  are  maintained  by  violence.  And  the  most  learned 
preachers  among  them  propose  intricate  philosophical  questions  and 
propositions,  which  neither  they  themselves  nor  the  people  under- 
stand. Finally,  although  some  among  them  may  not  be  entirely  il- 
literate, yet  they  teach  nothing  but  the  law,  without  saying  any 
thing  about  Christ  and  faith. 

Our  adversaries  refer  to  Daniel,  where  he  says,  that  there  shall  be 
abomination  and  desolation  in  the  churches,  Dan.  9,  27  ;  and  because 
the  altar  is  uncovered  and  there  are  no  burning  lights  in  it  &c.,  they 
explain  this  as  having  a  reference  to  our  churches.  Although,  it  is 
not  the  fact  that  we  abolish  all  such  external  ornaments.  And  even 
if  it  were,  Daniel  does  not  however  speak  of  things  which  are  alto- 
gether external,  and  do  not  belong  to  the  Christian  church,  but  he 
has  reference  to  quite  a  different  and  a  more  abominable  evil  which 
prevails  to  a  great  extent  in  popery,  namely,  to  the  rejection  of  the 
most  useful  and  important  divine  service — the  ministry, — and  to  the 
suppression  of  the  Gospel.  For  among  our  adversaries,  the  greater 
portion  of  preaching  is  concerning  human  ordinances,  by  means  of 
which  the  consciences  of  men  are  led  off"  from  Christ  to  rely  on  their 
own  works ;  it  is  also  evident  that  under  popery  no  one  understood 
the  preaching  relative  to  repentance,  or  de  posnitentia,  in  the  manner 
in  which  our  adversaries  taught  it ;  yet  it  is  one  of  the  most  im- 
portant subjects  in  the  whole  Christian  doctrine. 

Our  adversaries  have  tormented  and  plagued  the  poor  conscience 
with  the  enumeration  of  sins ;  but  with  regard  to  faith  in  Christ, 
through  which  men  obtain  the  remission  of  sins,  and  with  regard  to 
the  real  struggles  and  temptations,  which  are  exercises  of  faith,  they 
have  taught  nothing  correctly  by  which  the  conscience  might  have 
been  consoled.  All  their  books  and  all  their  sermons  are  of  as  little 
use  on  this  subject  as  if  they  had  never  existed  ;  and  besides  this, 
they  have  done  unspeakable  injury.  Among  our  adversaries,  more- 
over, the  terrible,  abominable  abuse  of  the  mass  exists,  the  like  of 
which  has  scarcely  been  on  earth,  and  there  are  other  unchristian, 
foolish  services  to  God  incalculably  numerous.  This  is  the  very 
desolation  of  which  Daniel  speaks. 

On  the  contrary,  in  our  churches  the  priests  duly  attend  to  their 
offices ;  they  teach  and  preach  the  Gospel  and  Christ,  holding 
out  the  doctrine  that  men  obtain  the  remission  of  their  sins,  and 
have  a  gracious  God,  not  on  account  of  their  works,  but  for  the 
sake  of  Christ.  This  doctrine  affords  true,  iiidubitable,  continual« 
comfort  to  the  heart.     Thev  also  teach  the  ten  commandments,  and* 


OF    SACRIFICES.  245 

the  virtuous  good  works  which  God  has  commanded  ;  and  more- 
over, they  teach  the  proper  Christian  use  of  the  holy  sacra- 
ment. 

And  if  indeed  the  Eucharist  or  mass  should  be  styled  the  daily  of- 
fering, the  mass  might  more  justly  be  termed  so  among  us.  For 
among  them,  for  the  most  part,  their  priests  all  hold  mass  on  account 
of  their  prebends  and  pecuniary  interests ;  in  our  churches  the  holy 
sacrament  is  not  abused  in  this  manner.  For  no  one  is  forced  to  it 
with  money,  but  persons  are  permitted  to  examine  their  own  con- 
science for  the  purpose  of  seeking  consolation  there.  Besides,  per- 
sons are  instructed  relative  to  the  proper  Christian  use  of  the  sacra- 
ment, namely,  that  it  has  been  instituted  to  be  a  seal  and  sure 
testimony  of  the  remission  of  sins,  through  which  evidence  the  hearts 
of  men  are  admonished  and  their  faith  strengthened,  so  that  they 
truly  believe  that  their  sins  are  forgiven.  Now,  as  the  ministry  of 
the  Gospel  and  the  proper  use  of  the  sacrament,  are  preserved 
among  us,  so  we  have  without  doubt  the  daily  offering. 

And  even  if  men  should  speak  of  outward  embelHshment,  our 
churches  are  better  adorned  than  those  of  the  opposite  party.  For 
the  real  external  ornaments  of  the  church,  are  true  preaching,  a  cor- 
rect use  of  the  sacraments,  and  the  zealous  diligence  of  the  people 
in  attending  to  them,  and  their  regular  and  modest  assembling,  learn- 
ing and  praying.  Since,  through  the  grace  of  God,  Christian 
and  wholesome  things  ace  taught  in  our  churches  concerning  conso- 
lation in  all  temptation's,  the  people  feel  a  willingness  and  a  desire 
to  attend  such  preaching.  For  there  is  nothing  that  will  keep  peo- 
ple more  to  the  churches,  than  good  preaching  will.  But  our  ad- 
versaries preach  their  people  out  of  their  churches,  because  they 
teach  nothing  relative  to  the  useful  parts  of  the  Christian  doctrine, 
but  they  relate  sainted  legends  and  other  fables. 

Besides  this',  where  our  adversaries  hold  their  tapers,  altar  clothes, 
pictures,  and  the  like  ornaments  as  necessary  parts,  thus  estab- 
lishing a  divine  service,  they  are  the  servants  of  Antichrist, 
of  whom  Daniel  says  that  they  honor  their  God  with  silver,  gold,  and 
the  like  ornaments,  Dan.  11,  38. 

They  also  produce  from  the  epistle  to  the  Hebrews  this  passage, — 
*' Esery  high  priest  taken  from  among  men,  is  ordained  for  men  in 
things  pertaining  to  God,  that  he  may  offer  both  gifts  and  sacrifices 
for  sins,"  Heb.  5,  1.  From  this  they  conclude  that  inasmuch  as 
there  are  bishops  and  priests  under  the  New  Testament  dispensation, 
it  follows  that  there  must  also  be  a  sacrifice  for  sins.  Now  this 
might  make  some  impression  on  the  unlearned  and  inexperienced ; 


246  APOLOGY. 

especially,  when  they  behold  the  magnificent  pomp  in  the  temples  and 
churches,  and  the  garments  of  Aaron.  As  there  were  many  ornaments 
of  gold,  silver,  and  purple  under  the  Old  Testament  dispensation,  they 
think  that  there  must  be  under  the  New  Testament  dispensation  a 
similar  service  to  God,  similar  ceremonies  and  a  sacrifice,  which 
should  be  offered  for  the  sins  of  other  people,  as  in  the  Old  Testa- 
ment. For  the  whole  abuse  of  the  mass  and  the  papal  mode  of  wor- 
ship have  originated  in  no  other  way  than  from  a  desire  to  follow  out 
the  ceremonies  of  Moses,  and  from  a  misapprehension  that  the  New 
Testament  is  occupied  in  other  matters,  and  that  these  external  cer- 
emonies, if  applied  to  the  discipline  of  children,  should  have  their 
proper  limits. 

And  although  our  position  is  particularly  well  supported  in  the 
epistle  to  the  Hebrews,  yet  our  adversaries  adduce  some  passages 
from  this  same  epistle,  in  a  disconnected  manner.  As  they  did,  for 
instance,  in  the  place  just  mentioned,  in  which  it  is  said  that 
«very  high  priest  is  ordained  to  oifer  &c.  The  text  refers  this  im- 
mediately to  Christ.  The  words  preceeding  speak  of  the  Levitical 
priesthood,  saying  that  the  Levitical  priesthood  is  a  prototype  of 
the  priesthood  of  Christ.  For  the  Levitical  offerings  for  sins  did 
not  merit  the  forgiveness  of  sins  in  the  sight  of  God,  but  they  were 
only  a  figure  of  Christ  who  was  the  right  and  only  true  offering  for 
sins,  as  we  have  already  said.  And  nearly  the  whole  epistle  to  the 
Hebrews  treats  for  the  most  partconcerning.the  fact,  that  the  Levit- 
ical priesthood  and  the  offerings  in  the  law*  were  not  instituted  for 
the  purpose  of  meriting  the  remission  of  sins,  or  a  reconciliation  be- 
fore God  by  them,  but  alone  to  foreshadow  Christ  the  true  future  of- 
fering. For  the  patriarchs  and  the  saints  under  the  Old  Testament 
dispensation,  were  also  justified  and  reconciled  to  God  through  faith 
in  the  promise  concernmg  the  future  Christ,  through  whom  salvation 
and  grace  were  promised,  as  we  under  the  New  Testament  dispen- 
sation obtain  grace  through  ftnth  in  Christ  who  is  revealed.  For 
all  believers  from  the  beginning  of  the  world,  believed  that  an  offer- 
ing and  a  compensation  for  sins  would  appear,  namely,  Christ,  who 
was  future  and  promised,  asjsaiah,  (Isaiah,  53,  10,)  says:  "When 
t-hou  shalt  make  his  soul  an  offering  for  sin,"  &.c. 

Now,  as  no  one  under  the  Old  Testament  dispensation  obtained 
remission  of  sins  through  the  offerings,  unless  by  a  similitude, — for 
they  only  signified  the  one  offering  of  Christ, — it  follows  that  there 
is  only  one  ofi'ering,  viz.,  Christ,  who  made  compensation  and  ex- 
piation for  the  sins  of  the  whole  world.  Therefore,  in  the  New 
'Testament  there  is  no  other  sacrifice  further  to  be  made,  by  whicik.; 


OF    SACRlFlßEß.  '247 

recompense  might  be  made  for  sins,  but  the  death  of  Christ  alone, 
who  was  offered  once  upon  the  cross. 

Wherefore,  if  they  assert  that  there  must  be  under  the  New 
Testament  dispensation,  a  priest  who  offers,  it  must  be  conceded  and 
understood  with  reference  to  Christ  alone.  And  the  whole  epistle 
to  the  Hebrews  confirms  this  position  and  closely  accords  with  it. 
This  would  also  be  substituting  altogether  other  mediators,  and  for- 
cing them  into  the  room  of  Christ,  were  we  to  admit  any  other  sat- 
isfaction for  sins,  or  any  other  reconciliation  but  the  death  of 
Christ. 

And  since  the  priesthood  of  the  New  Testament  is  an  office, 
through  which  the  Holy  Spirit  operates,  there  can  be  no  offering 
which  benefits  others,  ex  opere  operato.  For  where  there  are  not  a 
special  faith  and  character  effected  through  the  agency  of  tlje  Holy 
Spirit,  no  human  agency  can  make  me  pious  and  happy.  Therefore, 
the  mass  cannot  make  compensation  for  others — this  is  indeed  obvi- 
ous and  certain. 

We  have  now  shown  reasons  why  the  mass  does  not  justify  any 
one  in  the  sight  of  God,  ex  opere  operato,  and  why  mass  cannot  be 
employed  for  others ;  for  both  are  directly  opposed  to  the  doctrine 
of  faith  and  Christ.  For  it  is  impossible  that  sins  should  be 
forgiven,  or  that  the  terrors  of  death  and  hell  should  be  overcome 
through  any  other  work  than  through  faith  in  Christ  alone,  as 
we  read,  Rom.  5,  1 :  "  Therefore,  being  justified  by  faith,  we 
have  peace  with  God,"  &g. 

We  have,  moreover,  shown  that  the  passages  of  Scrij^ture,  which 
are  produced  against  us,  do  not  prove  any  thing  in  favor  of  the  pagan 
and  antichristian  doctrine  of  our  adversaries,  concerning  opere  ope- 
rato. And  this,  all  good  and  pious  persons  in  every  part  of  the 
world,  can  perceive  and  determine.  Wherefore,  the  erroneous  opin- 
^ion  of  Thomas  must  be  condeamed,  who  writes  that  the  body  of  the 
Lord  was  once  offered  on  the  cross  for  original  sins,  and  daily  offer- 
ings are  made  upon  the  altar  for  daily  sins,  so  that  the  church  has  an 
offering  to  reconcile  God  daily.  The  other  errors  are  likewise  tobe 
rejected,  that  the  mass  benefits  him,  ex  ope)'e  operato,  who  holds  it : 
again,  when  mass  is  held  for  others  who  offer  no  obstructions,  eveu 
if  they  are  ungodly,  that  these  obtain  the  remission  of  sins  and  a 
liberation  from  guilt  and  punishment.  All  this  is  absolutely  erroneous 
and  false,  and  devised  by  unlearned  and  impious  monks,  Avho  are  ut- 
terly ignorant  with  regard  to  the  Gospel,  Christ,  and  faith. 
■  And  from  this  erroneous  opinion  concerning  such  abuse  of  the  mass 
an  incalculablo  numbr'r  of  others   lias  orio-jnatf^l,    viz.  a  disputalio« 


248»  APOLOGY. 

whether  one  mass,  when  held  for  many,  is  as  efficacious  as  when 
each  person  has  a  particular  mass  held  for  himself.  And  from  this 
disputation  the  mass  was  increased  in  number,  and  yet  sold  for  a 
higher  price. 

Further,  they  also  hold  mass  for  the  dead,  to  release  their  souls 
from  purgatory — which  is  a  shameful  annual  fair — when  at  the  same 
time  the  sacrament  benefits  neither  the  living  nor  the  dead,  without 
faith.  And  our  adversaries  cannot  produce  a  single  syllable  from 
the  Scripture  in  confirmation  of  these  dreams  and  fables,  which  they, 
nevertheless,  without  any  fear  or  shame,  preach  with  great  display 
and  loud  declamation,  though  having  the  authority  neither  of  the 
church  nor  of  the  Fathers  for  it.  Wherefore,  they  are  ungodly,  de- 
luded people,  who  knowingly  reject  the  obvious  truth  of  God,  and 
trampl^it  under  foot. 

What  the  ancient  teachers  or  Fathers  write  concerning  sacrifice. 

Inasmuch  as  we  have  properly  explained  and  answered  the  pas- 
sages which  our  adversaries  have  produced  from  the  Scripture,  it 
becomes  necessary  for  us  also  to  reply  to  the  passages  which  they 
adduce  from  the  writings  of  the  ancient  Fathers.  We  are  well 
aware  that  the  Fathers  call  the  mass  an  offering ;  but  the  Fathers 
did  not  entertain  the  opinion,  that  by  holding  mass  we  obtain  the  re- 
mission of  sins,  ex  opere  operato,  or  that  the  mass  should  be  held  for 
the  Uving  and  the  dead,  to  obtain  for  them  the  forgiveness  of  sins  and 
a  liberation  from  guilt  and  punishment ;  for  our  adversaries  can  nev- 
er show  that  the  Fathers  taught  any  thing  concerning  such  abomi- 
nation contrary  to  all  the  Scripture ;  but  the  books  of  the  Fathers 
treat  concerning  the  offering  and  expression  of  thanks ;  for  this  rea- 
son they  call  the  mass  Eucharistia.  But  we  have  already  shown 
that  thanksgiving  does  not  obtain  remission  of  sins  for  us,  but 
it  is  made  by  those  who  are  already  reconciled  through  faith  in 
Christ.  Even  as  crosses  and  afflictions  do  not  merit  reconcihation 
towards  God,  but  they  are  thank-offerings,  when  those  who  are  re- 
conciled, willingly  bear  and  endure  them. 

And  these  few  words  are  a  sufficient  vindication  of  the  pas- 
sages of  the  Fathers,  and  amply  protect  us  against  our  adversaries. 
For  it  is  certain  that  these  dreams  relative  to  opere  operato,  can  be 
found  no  where  in  the  writings  or  books  of  the  Fathers.  But  in 
order  that  this  controversy  concerning  the  mass  may  be  more' 
clearly  understood,  we  shall  likewise  treat  respecting  the  proper^ 
use  of  the  sacrament,  and  also  how  it  is  represented  in  the  holy 
Scripture,  and  in  all  the  writings  of  the  Fathers.  ■ 


I 


OF  THE  PROPER  *üSE  OF  THE  LOKD*S  SUPPER.  '        249 

Of  the  proper  use  of  the  LorcVs  Stepper,  and  of  Sacrifice. 

Several  inoenius  men  of  learnino-  imao-ine  that  the  sacrament  of 
the  Lord's  Supper  was  instituted  for  two  reasons: — First,  to  be  a 
mark  and  an  evidence  of  an  order,  as  the  caps  of  monks  are  distinc- 
tions and  evidences  of  their  orders  : — Second,  they  tliink  that  Christ 
had  a  particular  pleasure  in  giving  or  establishing  this  mark  by  the 
act  of  eating  or  by  a  supper,  to  show  the  friendship  of  fraternal  re- 
lation, which  should  exist  among  Christians ;  for  eating  and  drink- 
ing with  one  another,  is  an  evidence  of  friendship.  But  these  are 
human  thoughts,  and  do  not  show  the  pioper  use  of  the  sacrament. 
Here  love  and  friendship  alone  are  mentioned  which  profane  persons, 
also  understand ;  but  nothing  is  said  concerning  faith  or  the  promise 
of  God,  which  is  an  exalted  thing;  and  faith  is  much  higher  and  more 
noble  than  can  be  imagined. 

But  the  sacraments  are  evidences  of  the  divine  will  towards  us, — 
they  are  not  only  marks  or  signs  by  which  people  know  one  an- 
other ;  and  those  speak  correctly,  who  assert  that  the  sacraments 
are  signa  gratia',  that  is,  the  sacraments  are  evidences  of  grace. 
And  since  there  are  two  things  in  the  sacrament,  the  external  sign 
and  the  word,  so  in  the  New  Testament,  the  word  is  the  promise  of 
grace  which  is  attached  to  the  sign.  And  this  promise  in  the  New 
Testament  is  a  promise  of  remission  of  sins,  as  the  text  says :  "  This 
is  my  body,  which  is  given  for  you.  This  cup  is  the  new  testament 
in  my  blood,  which  is  shed  for  you  for  the  remission  of  sins,"  Luke 
22,  19,  20,  This  word  offers  unto  us  remission  of  sins.  The  ex- 
ternal sign  is  like  a  seal  and  a  confirmation  of  the  word  and  pro- 
jnise ;  as  Paul  also  calls  it.  Wherefore,  as  the  promise  is  useless, 
when  not  received  through  faith,  so  is  also  the  ceremony  or  outward 
sign  useless,  unless  faith  be  present,  which  truly  gives  assent  that 
remission  of  sins  is  imparted  to  us.  And  this  faith  consoles  alarmed 
consciences.  And  as  God  gives  the  promise  to  awaken  such  faith, 
so  the  external  sign  is  also  given  with  it,  and  placed  before  the 
eyes,  to  awaken  the  hearts  to  believe,  and  to  strengthen  this  faith ; 
for  through  these  two,  through  the  word  and  the  external  sign,  the 
Holy  Spirit  operates. 

This  is  the  right  use  of  the  holy  sacrament,  if  alarmed  con- 
sciences are  again  consoled  through  ftiÄh  in  the  divine  promises. 
And  this  is  the  true  divine  service  in  the  New  Testament ;  for  in 
ihe  New^  Testament  the  highest  divine  service  is  an  operation  in  the 
heart,  so  that  we  are  mortified  according  to  the  old  Adamic  nature, 
and  born  anew  throutrh  the  Holy  Spirit ;  and  for  this  purpose  Christ 

:J2 


S50        •  APOLOGY. 

instituted  the  sacrament,  where  he  says :  "  This  do  in  remembrance 
of  me,"  Luke  22,  19.  For,  lo  do  this  in  remembrance  of  Christ, 
consists  not  merely  in  the  act  or  the  deportment,  and  is  not  perform- 
ed merely  for  admonition  and  example,  as  in  commemorating  the 
deeds  of  Alexanderand  others.  But  it  is,  really  recognizing  Christ, 
seeking  and  desiring  his  favor.  This  faith,  then,  which  perceives 
the  superabundant  grace  of  God,  gives  new  animation. 

And  this  is  the  principal  use  of  the  sacrament,  from  which  it  ap- 
pears who  are  really  worthy  to  receive  it,  viz.,  the  alarmed  con- 
sciences, which  ieel  their  sins,  and  are  terrified  on  account  of  the 
wrath  and  judgment  of  God,  and  long  for  consolation.  Wherefore, 
•  the  Psalmist  says :  "  He  hath  made  his  wonderful  works  to  be  re- 
membered :  the  Lord  is  gracious  and  full  of  compassion.  He  hath 
given  meat  unto  them  that  fear  him,"  Psalm  111,  4,  5.  And  this 
fdith  w^hich  perceives  .this  mercy,  reanimates ;  and  this  is  the  proper 
use  of  the  sacrament.. 

Under  these  circumstances  this  offering  or  expression  of  thanks 
takes  place ;  for  when  we  within  our  hearts  and  consciences 
perceive  the  great  dangers,  anguish,  and  terrors  from  which  we  are 
liberated,  we  consequently  return  profound  thanks  for  a  treasure  so 
great  and  inexpressible,  use  the  ceremonies  or  the  external  signs  to 
the  honor  of  God,  and  show  that  we  embrace  such  favor  of  God  with 
thankfulness,  and  highly  and  preeminently  esteem  it.  Thus  the  mass 
becomes  a  thank-offering,  or  an  offering  of  praise. 

And  thus  the  Fathers  speak  concerning  it,  relative  to  the  two 
kinds  of  effect  or  use  of  the  sacrament :  First,  that  by  it  the  con- 
sciences are  consoled ;  second,  that  praise  and  thanks  are  expressed 
to  God.  The  first  pertains  especially  to  a  right  use  of  the  sacra- 
ment ;  the  second,  to  the  offering.  With  regard  to  consolation  Am- 
brose says:  "  Go  to  him,  that  is,  to  Christ,  and  receive  grace,  &,c.; 
for  he  is  the  remission  of  sins.  But  ask  you,  who  he  is  ?  Hear 
him  speak  himself :  '  I  am  the  bread  of  life  :  he  that  cometh  to  me 
shall  never  hunger;  and  he  that  believeth  on  me  shall  never 
thirst,'  "  John  6,  35.  Here  he  shows,  that  the  forgiveness  of  sins 
is  offered  in  the  sacrament :  he  also  says  that  we  should  comprehend 
this  by  faith.  In  the  writings  of  the  Fathers,  similar  passages  without 
number  can  be  found,  all  of  which  ouradversaries  distort  to  this  oj5m* 
operatum  and  to  the  holditig  of  mass,  which  is  employed  for  others, , 
and  they  say  nothing  at  all  concerning  the  application,  when  at  the ' 
same  time  the  Fathers  speak  of  faith  in  the  promises  of  God,- and  of  I 
the  consolation  which  the  conscience  receives. 

We  find,  moreover,  passages  in  the  booksof  the  Fathers,  concenn* 


OF    THE    PROPER    USE   OF    THE    LORD's    SUPPER.  251 

-ing  thanksgiving,  as  Cyprian  beautifully  says  concerning  Christian 
communion:  "A  Christian  heart,"  says  he,  "divides  its  thanks,  one 
part  for  the  presented  treasure,  another  portion  for  the  sins  forgiven, 
and  retupns  thanks  for  grace  so  abundant ;  that  is,  a  Christian  heart, 
^vhich  perceives  what  is  graciously  presented  to  it  in  Christ,  and  the 
great  guilt  from  which  it  was  rescued  through  grace,  compares  to- 
gether our  misery  and  the  great  mercy  of  God,  and  returns  thanks 
to  him,"  &c.  And  hence,  it  is  called  Eucharistia  in  the  churches. 
Wherefore,  the  mass  is  not  a  thanksgiving  which  should  be  perform- 
ed or  held  for  others  ex  opere  operato,  to  obtain  the  forgiveness  of 
sins  for  them.  For  this  would  be  directly  contrary  to  the  doctrine 
of  faith,  thus  to  hold  forth  the  idea,  that  the  mass  or  the  external 

-ceremonies  without  faith,  make  any  one  pious  and  happy. 

• 
Of  the  loord  mass. 

4 

It  will  appear  from  the  following,  what  egregious  dolts  our  adver- 
■saries  are.  They  affirm  that  the  word  missa  comes  from  the  worti 
misbeack,  which  signifies  an  altar;  from  this  it  is  to  follow,  that  the 
mass  is  an  offering;  for  upon  thejaltar  men  make  their  offerings:  again, 
the  -word  liturgia,  as  the  Greeks  call  the  mass,  must  also  signify  an 
offering.  To  this  we  shall  briefly  reply.  It  is  obvious  to  the  world, 
•that  this  pagan,  antichristian  error  does  not  necessarily  follow  from 
these  arguments, — this  error,  that  the  mass  benefits,  ex  opere  operato, 
sine  bono  motu  utentis.  They,  consequently,  display  their  igno- 
rance, by  introducing,  on  a  matter  so  important  and  w^eighty,  things 
so  inadmissible.  Nor  can  they  have  any  knowledge  of  grammar  ;  for 
missa  and  liturgia  do  not  signify  an  oflfering.  Missa  in  Hebrew 
signifies  a  contribution  collected.  For  such  was'the  custom  at  one 
time,  that  the  Christians  brought  meats  and  drinks  into  the  congre- 
gations for  the  benefit  of  the  poor;  and  such  custom  was  derived 
from  the  Jews,  who  were  under  obligation  to  bring  to  their  festivals 
such  contribution,  which  they  called  missa.  So  liturgia  in  Greek 
signifies  especially  an  office  in  which  service  is  rendered  to  the  pub- 
lic :  this  corresponds  excelleijtly  with  our  doctrine,  that  the  priest,  as 
a  public  servant,  serves  those  who  wish  to  commune,  and  he  admin- 
isters to  them  the  holy  sacrament. 

■  Some  think,  that  missa  does  not  come  from  the  Hebrew,  but  that 
it  is  as  much  as  remissio,  remission  of  sins-  For  w^hen  persons  had 
communed,  it  was  said,  Ite,  missa  est,  depart,  you  have  the  remis- 
sion of  sins.  And  in  proof  of  this,  they  allege  that  among  the 
Greeks,  it  was  said,  y.aocj  a^^tfi?,  Lais  aphesis,  this  is  also 
.equivalent  to  saying,  the  people  are  forgiven.     If  this  is  so,  it  would 


S52  APOLOGY. 

be  an  excellent  idea ;  for  remission  of  sins  should  always  be  preach- 
ed and  announced  in  connection  with  these  ceremonies ;  yet  let  the 
word  missa  signify  what  it  may,  it  has  no  relation  to  this  contro^ 
versy. 

Of  mass  for  the  dead, 

But  our  adversaries  have  no  evidence  nor  divine  command  in  the 
Scriptures,  for  maintaining  that  the  mass  avails  for  the  dead,  of  which 
they  have  made  an  annual  fair,  a  confused  charlatanry  for 
their  own  profit.  Now,  it  is  an  inexpressibly  great  abomination, 
no  light  sin  indeed,  for  them  to  dare  without  the  word  of  God, 
or  any  authority  from  Scripture,  to  establish  a  service  to  God  hi 
the  church,  and  without  shame  to  employ  for  the  dead  the  sacrament 
of  the  Lord's  Supper  w^hich  Christ  instituted  to  preach  the  word,  to 
commemorate  his  dea1j;i,  and  to  strengthen  the  faith  in  those  who  use 
the  ceremonies  ;  for  this  is  really  abusing  the  name  of  God,  contra-; 
ry  to  the  second  commandment. 

For,  in  the  first  place,  it  is  the  highest  defamation  and  blasphemy 
of  the  Gospel  and  of  Christ,  to  assert  that  the  mere  work  of  the 
mass,  ex  opere  operato,  is  an  offering  which  reconciles  God,  and 
expiates  for  sins.  It  is  a  most  terrible  declaration  and  doctrine,  and 
a  great  and  inexpressible  abomination,  that  the  impotent  ser- 
vice of  a  priest  avails  as  much  as  the  death  of  Christ,  Yea  true 
it  is  indeed,  that  sin  and  death  cannot  he  overcome,  unless  by  faith  in 
Christ  alone,  as  Paul  says  Rorn.  5,  1.  Wherefore,  mass  cannot  in 
any  way  benefit  the  dead,  ex  opere  operato. 

We  shall  not  in  this  place  take  into  consideration  the  weak  argu- 
ments which  our  adversaries  adduce  concerning  purgatory.  Nor 
shall  we  mention  the  source  from  which  the  doctrine  concerning  ex- 
piation and  satisfaction,  has  its  origin — having  shown  abpve  that  it 
is  a  mere  dream  and  human  vanity  ;  but  this  we  shall  say  unto  them, 
that  it  is  certain  that  thesacranient  of  the  Lord's  Supper  pertains  esr 
pecially  to  the  remission  of  guilt.  For  what  consolation  could  we 
have,  if  forgiveness  should  be  offered  unto  us  here,  and  it  should  still 
not  be  the  remission  of  guilt  ?  Now,  as  the  ceremony  offers  the  re- 
mission of  guilt,  it  follows  that  it  is  impossible  for  it  to  be  a  satisfacr 
tion,  ex  opere  operato,  or  for  it  to  help  the  dead.  If,  then,  it  per-» 
tains  to  a  remission  of  guilt,  it  must,  consequently,  contribute  alone 
to  a  consolation  of  the  consciences,  cnablino-  them  to  believe  that  their 
guilt  or  crimes  are  really  forgiven. 

And  truly,  there  could  be  no  wonder,  if  all  pious  Christians  would 
weep  blood  on  account  of  the  state  of  anoMii;;h  and  suffering  that  woidc)^ 


OF  MASS  rOR  THE  DEAD.  253 

exist,  if  they  had  a  proper  conception  of  the  abominable,  and 
terrible  abuse  of  the  mass  under  popery,  namely,  that  the  mass, 
for  the  most  part,  is  employed  nowhere  for  other  purposes,  than 
for  the  dead,  and  for  releasing  the  pains  of  purgatory.  ^ 

They  proclaim :  "  We  abolish  the  juge  sacri/icium,  or  the  daily 
offering,"  This  may  really  be  considered  an  abolition  of  the  con- 
tinual or  daily  sacrifice  from  the  church,  yes,  the  real  frenzy  and 
fury  of  the  ungodly  Antiochi,  thus  to  suppress  the  whole  Gospel, 
the  whole  doctrine  concerning  faith  and  Christ,  and  to  preach  in  their 
stead  these  falsehoods  concerning  opere  operafo,  which  relate  to 
these  erroneous  opinions  respecting  satisfactions.  It  is  really 
trampling  the  Gospel  underfoot,  to  pervert  the  use  of  the  sacraments 
60  shamefully.  These  are  the  very  blasphemers,  with  respect  to 
whom  Paul,  1  Cor.  11,  27,  says  that  they  are  guilty  of  the  body  and 
blood  of  the  Lord — these  who  suppress  t^  doctrine  concerning 
Christ  and  faith,  and  misuse  the  mass  and  the  Eucharist  for  scanda^- 
lous,  impudent,  open  avarice,  for  an  annual  fair,  and  a  charlatanry, — 
and  all  of  this  under  a  hypocritical  appearance  of  rendering  satisfac- 
tion. And  for  this  great  impiety,  the  bishops  must  await  the 
severe  punishment  of  God.  God  certainly  will  verify  the  se- 
cond commandment,  and  pour  out  upon  them  his  great  and  furious 
wrath.  Wherefore,  w^e  and  all  others  must  be  careful  not  to  make 
(Ourselves  partakers  of  the  abuses  of  our  adversary. 

But  we  shall  return  to  our  subject.  Now,  as  the  mass  is  not  an 
expiation,  either  for  the  punishment  or  for  t^e  guilt  ex  opere  ope- 
rato,  it  follows  that  its  application  for  the  dead  is  vain  and  useless. 
Nor  is  there  any  need  for  longer  controversy.  For  it  is  certain, 
that  such  application  of  the  mass  for  the  dead,  has  no  foundation  in 
the  Scripture.  It  is  an  abomination  to  institute  services  to 
God  in  the  church  without  any  divine  word  or  authority  from  the 
JScripture.  And  if  it  be  necessary  we  shall  speak  more  abundantly 
jipon  this  subject  according  to  all  its  essential  parts.  But  why 
should  we  contend  much  in  this  place  with  our  adversaries, 
since  they  do  not  understand  what  sacrifice,  what  sacrament, 
what  remission  of  sins,  or  what  faith,  is. 

Neither  does  the  Greek  canon  apply  the  mass  as  an  expiation  for 
the  dead ;  for  it  applies  it  alike  for  all  the  patriarchs,  prophets,  and 
apostles.  From  this  it  appears  that  the  Greeks  also  offered  it  as  an 
expression  of  thanks,  not  however  as  a  satisfaction  for  the  punishment  of 
purgatory.  For  surely,  it  was  not  their  intention  to  release  the  pro- 
phets and  apostles  from  purgatory ;  but  merely  to  offer  thanks  in  connec- 
tion \yith  them,  for  the  noble,  eternal  benefits  confered  on  them  and  us. 


254  APOLOGY. 

Our  adversaries  allege  that  the  opinion  that  the  mass  is  not  an  of- 
fering for  the  dead,  entertained  by  a  person  named  Arius,  was  once 
condemned  as  heresy.  Here  they  avail  themselves,  however  of 
their  usual  subterfuge,  by  pretending  that  our  doctrine  was  rejected  in 
ancient  times.  But  these  dolts  are  not  ashamed  of  any  falsehood. 
They  know  not  who  Arius  was,  nor  what  he  taught.  Epiphanius 
■writes,  that  Arius  maintained  that  prayer  for  the  dead  is  useless. 
Now,  we  do  not  speak  of  prayer,  but  of  the  Supper  of  Christ ;  wheth- 
er this  is  an  offering,  ex  opere  operato,  benefiting  the  dead.  This 
controversy  of  ours  therefore  does  by  no  means  concern  Arius. 

And  whatever  else  may  be  adduced  in  favor  of  the  mass,  from  the 
writings  of  the  Fathers,  does  not  belong  to  this  controversy.  For 
the  good  and  pious  Fathers  did  not  teach  this  abominable,  blasphe- 
mous, antichristian  error  that  the  mass,  ex  opere  operato,  merits  the 
remission  of  guilt  and^unishment  for  the  living  and  the  dead.  For 
this  error  concerning  opere  operato  is  a  manifest  heresy  against  all 
the  Scripture,  against  all  the  prophets  and  apostles.  And  all  Chris- 
tians should  learn  that  such  papistical  mass  is  nothing  but  frightful 
idolatry. 

But  such  idolatry  will  remain  in  the  world  while  Antichrist  con- 
tinues to  reign.  For  as  in  Israel  there  was  a  false  form  of  worship 
established  for  the  adoration  of  Baal,  and  unholy  services  were  per- 
formed under  the  appearance  of  those  which  God  had  ordered ;  so  An- 
tichrist has  also  constituted  a  false  service  to  God  in  the  church,  out 
of  the  Supper  of  Christ ;  and  yet,  as  God,  nothwithstanding,  pre- 
served his  church,  that  is,  some  saints  under  Israel  and  the  Jews,  so 
God  has  supported  his  church,  that  is,  some  saints  under  po- 
pery, so  that  the  Christian  church  did  not  entirely  disappear.  Al- 
though Antichrist  will  partly  continue  with  his  false  -modes  of  wor- 
ship, till  Christ  the  Lord  shall  visibly  come  and  judge ;  yet  all 
Christians  should  be  warned  to  guard  themselves  against  such  idol- 
atry, and  they  should  learn  how  to  serve  God  acceptably,  and  how 
they  obtain  remission  of  sins  through  faith  in  Christ,  so  that  they 
may  truly  honor  Gcd,  and  be  enabled  to  have  a  substantial  consola- 
tion against  sins.  For  God  has  graciously  permitted  his  Gospel  to 
appear,  so  that  we  might  be  warned  and  rendered  blissful. 

This  we  hav«  briefly  stated  relative  to  the  mass,  so  that  all  pious 
and  honest  persons  in  every  nation  might  understand  that  we  pre- 
serve the  true  honor  and  the  proper  use  of  the  mass  with  all  dili- 
gence ;  and  that  we  have  great  and  highly  important  reasons  for  not 
holding  with  our  adversaries  upon  this  subject.  And  we  wish  to 
'srara  äH  pious  and  upright  persons  not  to  make  themselves  partid- 


OF    MASS    FOR    THE    DEAD.  255 

pants  with  our  adversaries  of  this  exceeding  abomination  and  abuse 
of  the  mass,  so  that  they  may  not  burden  themselves  with  the  sins 
of  other  men.  This  is  an  important  controversy,  and  a  most  weighty 
matter.  For  this  abuse  is  no  less  than,  in  the  days  of  Eli,  was 
that  with  the  false  worship  of  Baal.  We  have  for  this  time 
presented  this  matter  in  mild  words  and  inoffensive  terms ;  but  if 
our  adversaries  do  not  cease  calumniating,  they  shall  experience, 
that  we  shall  reply  to  them  more  severely. 

XIII.    OF    MONASTIC    vows. 

About  thirty  years  ago  in  Isenach,  a  town  in  the  country  of  Thu- 
ringia,  there  was  a  Franciscan  monk,  named  John  Hilten,  who  was 
cast  into  prison  by  his  companions,  because  he  had  exposed  certain 
notorious  abuses  in  monastic  life.  We  have  seen  a  part  of  his  wri- 
tings, from  which  it  is  easy  to  perceive  that  h^  preached  in  a  Chris- 
tian manner  and  agreeably  to  the  holy  Scripture,  and  those  who  were 
acquainted  wath  him,  testify  to  this  day,  that  he  was  a  pious,  quiet, 
inoffensive  man,  of  altogether  honest  and  upright  manners  and  con- 
duct. He  predicted  much  concerning  these  times,  indicating  some 
things  which  have  already  come  to  pass,  and  others  which  are  still 
to  happen ;  which  we  shall,  however,  not  relate  here,  in  order  that 
no  one  may  think  that  we  adduce  these  things  through  envy,  or  to 
please  any  one.  Finally,  on  account  of  his  age,  as  well  as  on  account 
of  his  health  being  impaired  by  imprisonment,  falling  into  a  state  of 
sickness,  he  permitted  a  guardian  to  be  invited  to  attend  -him,  and 
gave  him  an  account  of  his  weakness.  And  as  the  guardian,  out  of 
Pharisaical  bitterness  and  envy,  assailed  him  with  harsh  language, 
saying  that  his  preaching  would  be  useless  even  among  domestics, 
he  ceased  complaining  of  his  bodily  weakness,  and,  deeply  sighino-, 
with  earnest  countenance  he  said  that  he  would  freely  bear  and  suf- 
fer this  injustice  for  Christ's  sake,  although  he  had  neither  written 
nor  taught  any  thing  disadvantageous  to  the  state  of  the  monks,  but 
that  he  had  attacked  merely  gross  abuses.  Finally,  he  said  :  "  There 
will  another  man  come,  when  MDXVI  is  written,  who  will  destroy 
you  monks,  he  will  withstand  you,  him  you  cannot^ resist."  These 
words  concerning  the  decline  of  the  monastic  reign,  and  this  date  of 
the  year,  were  afterw^ards  discovered  in  other  books  of  his,  and  es- 
pecially in  his  commentaries  on  Daniel.  But  we  shall  leave  each  one 
to  judge  for  himself  what  is  to  be  believed  of  this  man's  declaration  : 
yet  there  are  other  evidences  that  the  monoslic  reign  cannot  long 
continue. 

It  is  evident  thai  the  msnnn-  of  lii'f  carried  out  in  thi^  cloisters,  is 


256  APOLOGY. 

nothing"  but  impudent  hypocrisy  and  deception,  full  of  avarice  and 
pride:  and  the  more  illiterate  the  monks  are,  the  rnoie  obstinate, 
wrathful,  and  bitter  they  are — yes,  the  more  virulent  in  per- 
secuting the  truth  and  the  word  of  God.  Their  sermons  and  writ- 
ings are  likewise  puerile,  inconsistent,  and  foolish;  and  all  their  pro- 
ceedings are  directed  to  the  gratification  of  their  appetites  and  avarice. 

In  the  beginning,  the  cloisters  were  not  such  incarcerations  or 
perpetual  prisons,  but  they  were  schools  in  which  youth  and  others 
were  brought  up  in  obedience  to  the  holy  Scriptures.  But  now  this 
noble  gold  has  become  dross,  and  the  wine,  water.  Nearly  in  all  the 
best  and  greatest  institutions  and  cloisters,  there  are  no  other  than  indo- 
lent, useless,  unconcerned  monks,  who  under  the  appearance  of  holi- 
ness, live  on  the  public  alms  in  extravagance  and  voluptuousness.  But 
Christ,  Matt.  5,  13,  says :  "  But  if  the  salt  have  lost  his  savor, 
wherewith  shall  it  be  salted  ?  it  is  thenceforth  good  for  nothing,  but 
to  be  cast  out,  and  to  be  trodden  under  foot  of  men."  Wherefore, 
as  the  monks  lead  such  an  impious  course  of  life,  as  is  apparent  from 
their  own  actions,  it  will  ultimately  lead  to  their  destruction. 

There  is  still  another  sign  of  the  decline  of  the  monks,  indicated 
by  their  instrumentality  in  giving  occasion  and  authority  to  the  mur- 
der of  many  pious,  innocent,  and  learned  persons.  The  blood  of 
Abel  crys  out  against  them,  and  God  will  avenge  it.  We  do  not 
speak  of  all ;  there  may  be  some  in  cloisters,  who  have  a  knowledge 
of  the  holy  Gospel  concerning  Christ,  and  attach  no  holiness  to 
their  traditions,  and  who  have  not  made  themselves  guilty  of  the  in- 
nocent blood  which  the  hypocrites  shed  among  them. 

But  we  speak  here  respecting  the  doctrine  which  the  framers  of 
the  Confutation  commend  and  endeavor  to  jnaintain.  We  do  not 
inquire  whether  we  should  observe  vows  to  God ;  for  we  also  main- 
tain that  we  are  under  obligation  to  observe  proper  vows :  but  the 
following  are  the  questions  concerning  which  we  speak : — Whether 
we  obtain  remission  of  sins  in  the  sight  of  God  through  vows  and 
the  like  monastic  ceremonies? 

Whether  they  are  expiations  tor  sins  ? 

Whether  they  are  equal  to  baptism  ? 

Whether  they  secure  that  kind  of  perfection  through  which  the 
jjrt2cepta  and  consilia,  that  is,  not  only  the  command,  but  the  coun- 
sels, are  kept  ? 

Whether  they  secure  evangelical  perfection  ? 

Whether  monks  have  merita  supererogationis  ;  that  is,  so  many 
superfluous  merits  or  holy  works,  that  they  do  not  stand  in  need 
of  all? 


or  MO-NASiit;  vows.  257 

Whether  these  merits  render  those  to  whom  they  are  imparted 
bhssful  ? 

Whether  monastic  vows  are  Christian,  when  made  with  this 
view  ? 

Again,  whether  those  monastic  vows  are  divine  and  Christian, 
which  are  forced  from  unwilling  persons,  and  from  those  who,  on 
account  of  their  minority,  do  not  understand  what  they  do,  whom 
their  parents  or  friends  have  urged  into  cloisters  for  their  temporal  sup- 
port, merely  for  the  purpose  of  saving  their  paternal  estate  ? 

Whether  those  monastic  vows  are  Christian,  which  really  give 
occasion  for  sin,  viz.,  that  friars  must  praise  and  embrace  this  de- 
testable abuse  of  the  mass,  the  invocation  and  adoration  of  saints, 
and  must  make  themselves  partakers  of  the  innocent  blood  which  is 
shed? 

Again,  whether  the  vows,  which  cannot  be  observed  on  account 
of  weakness,  are  legitimate  and  Christian  vows  ? 

Our  controversy  and  disputation  are  engrossed  by  these  questions. 
And  although  we  have  said  much  fn  our  Confession  concerning  im- 
proper vows,  which  the  canons  of  the  pontiffs  themselves  disap- 
prove ;  yet  our  adversaries  wish  all  that  we  have  produced  to  be  re- 
jected. For  they  say  in  express  terms,  that  all  that  we  have  ad- 
duced ought  to  be  rejected. 

But  it  will  be  necessary  in  this  place  to  show  the  manner  in  which 
they  assail  our  positions,  and  what  they  produce  to  maintain  their 
cause.  Weshall,  therefore,  briefly controvertwhattJieyhaveadduced. 
And  inasmuch  as  this  subject  is  well  discussed  in  the  book  of  Doctor 
Martin  Luther  concerning  monastic  vows,  we  shall  regard  this  book 
as  renewed  and  repeated  here. 

In  the  first  place,  it  is  undoubtedly  true,  that  vows  are  neither 
divine  nor  Christian,  when  made  with  a  view  of  obtaining  remission 
of  sins  in  the  sight  of  God,  or  of  expiating  sins  by  them.  For  this 
is  an  obvious  error,  contrai-y  to  the  Gospel,  and  it  is  a  blasphemy 
against  Christ.  For  the  Gospel  teaches  that  w^e  obtain  remission  of 
sins  without  merit  through  Christ,  as  we  have  already  abundantly 
shown.  Wherefore,  we  have  justly  referred  to  the  declaration  of 
Paul  to  the  Galatians :,"  Christ  is  become  of  no  effect  unto  you, 
•whosoever  of  you  are  justified  by  the  law ;  ye  are  fallen  from 
grace,"  Gal.  o.  4.  For  these  seek  remission  of  sins  not  through 
faith  in  Christ,  but  through  monastic  vows  and  ceremonies ;  these 
rob  Christ  of  his  honor,  and  crucify  him  anew.  Hear,  yes,  hear 
how  the  authors  of  the  Confutation  wish  to  shelter  themselves,  by 
•-^^yine",  that  Faul  must  be  understood  with  reference  to  the  law  of 

3;3 


25&  Äpoj.o&t. 

Moses  alone,  but  the  monks  observe  and  perform  all  for  Christas 
sake,  and  make  every  effort  to  live  in  as  near  conformity  with  the 
Gospel  as  possible,  in  order  to  merit  eternal  life ;  and  these  authors 
add  still  further :  "  Whatever  is  produced  against  monastic  life^  is 
unchristian  and  heretical."  O  Christ  I  how  long  wilt  thou  permit 
and  suffer  such  open  reproach  of  thy  holy  Gospel,  as  that  with- 
"which  our  enemies  calumniate  thy  word  and  truth  ? 

We  have  asserted  in  our  Confession  that  we  must  obtain  remission 
of  sins  without  merit  through  faith  in  Christ.  Is  this  not  the  pure 
Gospel  as  the  Apostles  preached  it?  If  this  is  not  the  voice  of  the 
Gospel  of  the  eternal  Father,^  which  thou,  Lord,  who  sittest  in  the 
bosom  of  the  Father,  hast  revealed  to  the  world,  we  should  justly 
be  punished.  But  thy  severe  and  bitter  death  on  the  cross,  thy  ho- 
ly Spirit,  which  thou  hast  richly  bestowed,  thy  whole  Christian- 
church,  afford  strong,  forcible,  and  indubitable  evidence,  as  clear  and 
as  manifest  as  the  sun,  that  this  is  the  sum  and  substance  of  the  Gos- 
pel,— that  we  obtain  remission  of  sins,  not  on  account  of  our  merits,- 
but  through  faith  in  Christ. 

If  Paul  has  authority  to  assert  that  we  do  not  merit  the  forgive- 
ness of  sing  through  the  holy,  divine  law  of  Moses  and  its  works, 
he  certainly  intends  that  we  can  much  less  accomplish  it  through 
the  performance  of  human  ordinances :  and  this  he  amply  testifies  to 
the  Colossians^  For  if  the  works  of  the  law  of  Moses,  which  waS' 
revealed  of  God,  do  not  merit  remission  of  sins,  how  much  less  can- 
it  be  effected  by  these  foolish  works — austerities,  rosaries,  and  the 
like,  which  are  neither  essential  nor  useful  even  to  a  moral  course  of 
life,  much  less  for  imparting  eternal  life  to  the  soul. 
■  Our  adversaries  entertain  a  false  impression,  that  Christ  abolished 
the  law  of  Moses,  whom  he  succeeded,  and  established  a  new  and  a 
better  law,  through  which  forgiveness  of  sins  must  be  obtained»  By 
these  fanatical,  indiscreet  presumptions,  they  suppress  the  doctrine- 
of  Christ  and  his  meritorious  deeds.  They  afterward  imagine  still 
further,  that  among  those  who  observe  this  law  of  Christ,  the  monks 
more  nearly  resemble  Christ  and  the  ApostleSj  by  their  obedience, 
poverty,  and  continence,  when  at  the  same  time  the  whole  course  of  ] 
monastic  life  is  mere  impudent,  shameless  hypocrisy.  They  boast  of 
their  poverty,  yet  on  account  of  their  great  abundance,  they  have 
never  been  able  to  experience  the  distress  of  a  poor  man's  heart.- 
They  speak  of  their  obedience,  yet  there  are  no  persons  on  earth 
who  have  more  liberty  than  the  monks,  for  they  have  voluntarily  en- 
franchised themselves  from  obedience  to  the  bishops  and  princes.- 
We  do  not  wish-to  speak  of  their  holy,  excellent,  arduous  continence^ 


<&F    MONASTIC    VOWS,  259 

me  shall  leave  it  for  Gerson  to  describe,  who  asserts  that  there  real- 
ly is  but  little  purity  and  holiness  among  those  who  zealously  en- 
deavor to  live  continent,  and  that  the  most  of  them  are  hypocrites: 
among  thousands  scarcely  one  thinks  of  living  pure  and  chaste,  say- 
ing nothing  of  the  inward  thoughts  of  the  heart. 

Nov/,  should  this  be  considered  a  great  -state  of  holiness  ?  should 
this  fee  regarded  as  living  in  accordance  with  Christ  and  the  Gospel  ? 
Christ  did  not  thus  succeed  Moses,  for  the  purpose  of  introducing  a 
new  law,  so  that  he  might  remit  sins  in  consideration  of  oui-  works; 
but  in  behalf  of  us  he  offers  lis  own  merits  and  his  own  works 
against  the  wrath  of  God,  enabUng  us  to  obtain  grace  without  mer- 
it. But  he  who  without  the  reconciliation  of  Christ,  offers  his  own 
works  against  the  wrath  of  God,  and  wishes  to  obtain  remission  of 
bins  on  account  of  his  own  merits,  whether  he  produce  the  works  of 
^he  law  of  Moses,  or  of  the  decalogue,  or  the  rules  of  Benedict,  or 
of  Augustine-j  or  of  others,  rejects  the  promises  of  Christ,  and  falls 
off  from  him  and  his  favors. 

The  imperial  Majesty,  however,  and  all  the  princes  asid  «states  of 
the  empire,  may  here  observe  the  excessive  impudence  of  our  adver- 
saries, in  daring  insolently  to  assert,  that  all  that  we  have  adduced 
in  opposition  to  monastic  life  is  impious,  when  at  the  same  time  we 
have  produced  declarations  from  Paul,  about  which  there  can  be  no 
doubt  or  uncertainty,  and  when  there  is  nothing  in  the  whole  Bible 
^ hat  is  more  clear  and  certain,   than  that  we  obtain  remission  of  sins 
■  through  faith  in  Christ  alone.     And  this  indubitable,  divine   truth, 
■he  authors  of  the  Confutation— the  execrable  villians  and  ungodly 
knaves — dare  to  call  impious  doctrine.     But  we  entertain  no  doubt 
•  that  if  the  imperial  Majesty  and  the  princes  are  apprised  of  this  fact, 
they  will  hav.e  this  palpable  blasphemy  erased  from  the  Confutation. 
Eut  inasmuch  as  we  have  amply  shown  above,  that  it  is  errone- 
ous to  maintain  that  we  should  obtain  remission  of  sins  on  account 
of  our  own  merits,  we  shall  be  the  more  brief  here ;  for  ev^ry  intel- 
ligent reader  can  easily  perceive  that  we  are  unable  to  he  redeemed 
from  death  and  the  power  of  the  devil,  and  to  obtain  remission  of 
sins,  by  these  indigent  works  of  the  monks.     Wherefore,  this  blas- 
phemous, detestable  assertion  found  in  the  writings  of  Thomas,  that 
enterino-  into  a  cloister  is  a  new  baptism,  or  equal  to  it,  must  by  no 
means   be   tolerated.      For   it   is   egregiously   erroneous   to   com- 
pare  with    holy    baptism   an  unholy   ordinance,    a   human   rite, 
for  which  there  is  no  authority,  no  promise  from  God,  and  with 
which  there  is  no  divine  grace  connected. 

In  the  second  place,  these  voluntary  conditions  of  life — obedience. 


260  APOLOGY. 

poverty,  and  celibacy — even  if  they  are  not  impure  in  any  respect, 
are  merely  insignificant,  physical  exercises,  in  which  neither  sin  nor 
righteousness    should    be  sought.      Consequently,    the  saints,   St. 
Bernard,  Francis,  and   others,  employed  them  for  a  purpose  quite 
different  from  that  for  which  the  monks  now  use  them.     For,  they 
used  these  things  for  exercising  their  bodies,  so  as  to  enable  them  to 
attend  the  more  easily  to  teaching,  preaching,  and  similar  duties ; 
not  because  they  regarded  these  works  as  services  to  God,  justifying 
us  in  his  sight,  or  meriting  eternal  life  :  but  Paul  correctly  describes 
these  works,  where  he  says:  "Bodily   exercise  profiteth  little,"! 
Tim.  4,  8.     Arid  it  may  be  possible,  that  in  some  monasteries  there 
may  be  some  pious  persons,   who  read  and  study,   and  employ  such 
rules  and  ordinances  without  dissimulation,  and  with  such  a  consci- 
ousness as  not  to  regard  their  monastic  condition  as  holiness.     For 
the  doctrine  that  these  works  are  services  to  God,  by  which  we  be- 
come pious  in  his  sight,  and  merit  eternal  life,  is  directly  opposed  to 
the  Gospel  and  to  Christ.     For  the  Gospel  teaches  that  through 
faith  in  Christ  we  are  justified  and  obtain  eternal  life.     It  is  likewise 
contrary  to  the  w^ords  of  Christ :  "  In    vain  do   they  worship   me, 
teaching  for  doctrines  the  commandments  of  men,"  Matt.  15,  9.     It 
is  also  in  opposition  to  this  declaration  of  Paul :  "  For  whatsoever 
is  not  of  faith  is  sin,"  Pv.om.  14,  23.     How,  then,   can  they   assert 
that  these  are  services  to  God,  which  are  pleasing  and  acceptable  in 
his  sight,  when  they  have  no  divine  authority  to  this  effect  ? 

But  observe  the  impudence  of  our  adversaries.     They  dare  not] 
only  assert  that  their  monastic  vows  and  orders  are  services  to  GodJ 
■which  justify  and  make  us  pious  in   his  sight,  but  also  to  add  that! 
they  are  states  of  perfection ;  that  is,  states  more  holy  and  exalted] 
than   other   conditions  in  life :  as  for   instance,  a   state   of  matri- 
njony,  or  the  office  of  governor :  and  besides  these,  there  are  other] 
similar  false  and  pernicious  opinions  without  number  connected  with! 
their  monastic  hypocrisy  and  Pharisaical  proceedings.     They  boast 
that  they  are  the  most  holy  people,  observing  both  the  precepts  ant 
the  counsels.     Afterwards  they  imagine  that  they  are  so  abundant 
in  merit  and  holiness  as  to  have  a  superfluity  still  remaining ;  yet 
these  pious  saints  are  so  liberal  as  to  offer  their  supererogatory  mer- 
its to  others,  and  to  sell  them  for  their  value  in  money.     All  this  iä 
the  guise  and  pollution  of  holiness,   mere  Pharisaical  vanity  and 
bigotry. 

For,  inasmuch  as  the  first  commandment  of  God  : — "  Thou  shalt 
love  the  Lord  thy  God  with  all  thy  heart,  and  with  all  thy  soul,'* 
&c.,— is  more  exalted   than  any  person  on  eartli  Is  able  to  compre.T 


OF  mona&tic  vows.  261 

hend  ;  inasmuch  as  it  is  the  highest  theology,  out  of  which  all  the 
prophets  and  apostles  drew  their  best  and  most  elevated  doctrines 
as  out  of  a  fountain — yes,  since  it  is  a  commandment  so  high  that  all 
divine  services,  all  adorations,  all  offerings,  all  thanksgivings  in  hea- 
ven and  on  earth,  must  be  regulated  and  established  according  to  it 
alone,  so  that  all  services  to  God,  no  matter  how  noble,  precious, 
and  holy  they  may  appear,  if  they  deviate  in  the  least  from  this 
commandment,  are  empty  and  ineffectual — yes,  mere  filth  and  abom- 
ination in  the  sight  of  God— which  high  commandment  all  the  saints 
failed  so  far  in  fulfilling  completely,  that  even  Noah  and  Abraham, 
David,  Peter,  and  Paul,  here  acknowledged  themselves  imperfect 
and  sinners,  and  fell  fin- short  of  fulfilling  it;  it  is,  therefore,  unheard 
of,  Pharisaical,  yes,  most  contemptible  arrogance  for  a  sorded  barefoot- 
ed friar,  or  any  impious  hypocrite,  to  assert,  yes,  to  preach  and  teach 
that  he  has  thus  perfectly  kept  and  fulfilled  this  holy,  exalted  com- 
mandment, and  that  he  has  done  so  many  good  works  according  to 
the  requirements  and  will  of  God,  that  he  has  a  superfluity  of  merit 
remaining  still.  Yes,  beloved  hypocrites,  you  might  thus  boast,  if 
the  holy  decalogue  and  the  first  high  commandment  of  God,  could 
be  fulfilled  in  the  same  manner,  as  a  sack  can  be  filled  up  with  bread 
and  other  articles.  These  are  impudent  hypocrites  w^ith  whom  the 
woild  is  plagued  in  these  last  times. 

The  psalmist  David,  Psalm  116,  11,  says:  "All  men  are  liars;" 
that  is,  no  man  on  earth,  not  even  the  saints,  regards  or  fears  God 
as  greatly  and  preeminently  as  he  should  ;  no  man  on  earth  believes 
and  trusts  God  as  perfectly  as  he  should,  &c.  Wherefore,  it  is  a 
mere  fiction  for  the  monks  to  boast  that  they  live  according  to  the ' 
perfection  of  the  Gospel  and  the  commandments  of'God,  or  that  they 
do  more  than  they  are  under  obligation  to  perform,  so  that  they  have 
good  works  and  superfluous  holiness  in  store. 

It  is  likewise  false  and  fictitious  that  monastic  life  should  be  a  ful- 
filment of  the  counsels  or  advices  in  the  Gospel.  For  the  Gospel 
lias  no  where  advised  such  distinction  of  clothing,  of  meats,  or  that 
the  people  should  be  impoverished  by  such  exactions;  for  these  are 
simply  human  ordinances,  concerning  which  Paul  says :  "  But  meat 
commendeth  us  not  to  God,"  1  Cor.  8,  8.  Consequently,  they  are 
not  services  to  God,  which  justify  in  his  sight,  nor  are  they  evancyel- 
ical  perfection  ;  but  when  they  are  taught,  preached,  and  proclaimed 
under  this  magnificent  title,  they  are  as  Paul  calls  them,  "doctrines 
of  devils,"  1  Tim.  4,  1. 

Paul  commends  virgin  purity,  and  by  way  of  advice  recommends 
$t  t.o  those  who  have  tliis  oift,  as  we  havealreadv  said.     It  is  there^ 


262  APOLOGY.. 

fore  an  impudent,  wicked  error  to  teach  and  maintain  that  evangeli- 
cal perfection  consists  in  the  ordinances  of  raen.  For  in  this  man- 
ner the  Mahometans  and  the  Turks  might  also  boast  that  they  pos- 
sess evangelical  perfection  ;  for  they  also  have  anchorets  and  monks, 
as  is  evident  from  credible  histories  which  are  at  hand.  Nor  does 
•evangelical  perfection  consist  in  non-essentials ;  but,  ißasmueh  as 
the  kingdom  of  God  is  manifested  in  the  Holy  Spirit  enUghtening, 
purifying,  and  strengthening  our  hearts  within,  and  working  a  new 
light  and  life  in  them,  real  evangelical,  Christian  perfection,  conse- 
quently, consists  in  a  daily  increase  of  our  faith,  fear  to  God,  and 
faithful  attention  to  the  vocations  and  offices  committed  to  us ;  as 
Paul  also  writes  concerning  perfection,  saying :  "  We  are  changed 
into  the  same  image,  from  glory  to  glory,  even  as  by  the  Spirit  of 
the  Lord,"  2  Cor.  3,  18.  He  does  not  say  that  we  proceed  from 
®ne  order  to  another,  now  putting  on  this  cap,  then  that  one,  now 
this  girdle,  then  that  cord,  &c.  It  is  lamentable  that  this  Pharisai- 
cal, yes,  Turkish,  Mahometan  doctrine  has  obtained  in  the  Chris- 
tian church — in  which  doctrine  they  teach,  that  evangelical  perfec- 
tion and  the  kingdom  of  Christ,  through  which  the  eternal  blessings 
and  everlasting  life  commence  here,  must  consist  in  caps,  clething, 
meats,  and  the  like  puerile  works.. 

But  we  must  further  hear  these  excellent  teachers  in  rei«rence  to 
the  palpable  blasphemy  and  the  execrable  sentence  which  they  have 
inserted  in  their  Confutation.  They  venture  to  say  without  shame-: 
^'  That  it  is  written  in  the  holy  Scripture,  that  monastic  life  and  the 
holy  orders,  merit  eternal  life,  and  that  Christ  has  promised  these 
superabundantly,  especially  to  the  monks,  who  thus  forsake  house, 
home,  brother,  and  sister:"  these  are  the  express  words  of  the  adver- 
sary. But  is  this  not  entirely  an  impudent,  execrable  falsehood,  that 
it  is  written  in  the  holy  Scripture  that  we  can  merit  eternal  life  by ' 
monastic  life?  How  then  can  you  be  so  audacious?  where  does  the 
Scripture  speak  of  monastic  life  ?  In  this  manner  our  adversaries 
treat  these  great  and  excellent  matters ;  thus  they  misapply  the 
Scripture.  The  whole  world  knows — histories  are  before  our  eyes — 
that  these  monastic  orders  are  entirely  new ;  and  yet  they  arrogant- 
ly trace  these  orders  in  the  Scriptures. 

They,  moreover,  calumniate  and  blasplheme  Christ,  by  affirming 
that  eternal  life  can  be  merited  fey  living  in  cloisters.  God  does  not 
ascribe  to  his  own  laAv  the  honor  of  meriting  eternal  life  by  the  works 
of  the  law,  as  he  clearly  says  :  "  Wherefore  I  gave  them  also  stat- 
utes that  were  not  good,  and  judgments  whereby  they  should  not 
live,"  Eze.  20,  25,  26.     For  in  the  first  place,  it  is  certain  that  rm 


OF    MONASTIC    VOWS. 


26S 


one  can  merit  eternal  life  through  monastic  austerity  ;  but  for  Christas 
sake,  through  pure  mercy  eternal  life  will  be  given  to  those  who  obtaiji 
remission  of  sins  through  faith,  and  hold  this  faith,  not  their  beggarly 
merits,  as  a  shield  against  the  wrath  of  God.  As  St.  Bernard  has 
also  beautifully  stated  :  "  That  we  cannot  have  the  remission  of  sins, 
except  alone  through  the  grace  and  goodness  of  God :  again,  that 
we  can  have  no  good  worS:,  if  he  does  not  grant  it ;  again,  that  we 
are  unable  to  merit  eternal  life  by  works,  unless  it  be  likewise  given 
to  us  through  grace."  And  to  this  effect  St.  Bernard  speaks  much. 
And  he  finally  adds :  "  Wherefore,  no  one  should  deceive  or  mislead 
himself;  for  if  he  will  properly  reflect  on  it  himself,  he  will  certain- 
ly find  that  he  is  unable  to  withstand  God  with  ten  thousand,  who 
opposes  him  with  twenty  thousand."  Inasmuch,  then,  as  we  do  not 
merit  by  the  works  of  the  divine  law  remission  of  sins  or  eternal  life, 
but  must  seek  the  mercy  which  is  promised  in  Christ,  we  much  less 
merit  it  by  monastic  life,  which  is  a  mere  human  ordinance ;  and  the 
honor  should  much  less  be  assigned  to  these  beggarly  ordinances. 

Those  who  teach  that  we  can  merit  remission  of  sins  by  monastic 
austerity,  and  thus  place  their  confidence  which  belongs  to  Christ  alone, 
on  these  feeble  ordinances,  trample  under  foot  the  holy  Gospel  and 
the  promises  of  Christ,  honoring  in  stead  of  Christ  the  Sa- 
vior, their  mangy  caps  and  foolish  works.  And  though  they 
themselves  are  destitute  of  grace,  they  still  act  as  impious  and  un- 
godly people,  by  devising  their  7nerita  supererogationis,  and  selling 
their  superfluous  part  in  heaven  to  other  persons. 

We  shall  here  treat  the  more  briefly  on  this  subject,  as  it  can 
1)€  fully  perceived  from  our  exposition  above  in  reference  to  re- 
pentance,- justifi-eation,  and  huraan  ordinances,  that  monastic  vows 
are  not  the  means  by  which  we  are  redeemed,  and  by  which  we 
obtain  everlasting  life,  &c.  And  since  Christ  himself  terms  these  or- 
dinances vain  services  io  God,  they  are  by  no  means  evangelical 
perfection. 

Some  prudent  monks,  however,  being  afraid  to  exüol  their  auster- 
ities so  highly,  that  they  should  be  styled  Christian  perfection,  modera- 
ted this  presumptuous  ostentation,  saying  that  it  is  not  Christian 
perfection,  but  a  state  which  coiitributes  to  Christian  perfection- 
This  concession  Gerson  takes  into  view,  and  i-ejects  the  unciiristian 
opinion  that  monastic  austerity  is  Christian  perfection. 

Now,  if  an  ascetic  life  be  simply  a  state  in  which  perfection  is  tc 
be  sought,  it  is  not  more  a  state  of  perfection  than  the  condition  of 
a  husbandman,  of  a  mechanic.  &,('.  For  all  these  are  conditions  in 
which  Chri>tiiin  p^'-vl^'^tion  sho'ild   be  smjnhf.     For  all  persons,  uo 


264  APOLOGY. 

matter  in  what  state  they  may  be,  should  strive  according  to  their 
respective  vocations,  after  perfection  while  this  life  continues,  and 
uniformly  increase  in  fear  to  God,  in  faith,  in  love  towards  their 
neighbors,  and  the  like  spiritual  virtues. 

We  find  examples  in  the  history  of  hermits,  of  St.  Antonius  and 
others,  who  through  their  course  of  experience  finally  perceived 
that  their  works  did  not  make  them  more  pious  in  the  sight  of  God, 
than  the  operations  in  other  conditions  of  life.  For  St.  Antonius 
once  entreated  God  to  show  unto  him  how  far  he  had  advanced  in  a 
life  of  perfection.  Here  he  was  referred  to  a  shoemaker  in  Alexan- 
dria, and  it  was  said  unto  him,  that  he  was  equal  to  this  mechanic 
in  holiness.  Antonius  rises  up  the  very  next  day  and  goes 
to  Alexandria,  addresses  the  shoemaker,  and  anxiously  inquires 
what  holy  system  of  conduct,  what  course  of  life,  he  obser- 
ved. Here  the  shoemaker  replied  to  him  : — I  do  nothing,  except 
of  mornings  I  offer  up  my  prayer  for  the  whole  town,  and  carry  on 
my  trade  and  attend  to  my  house,  &c.  Antonius  immediately 
understood  what  God  meant  by  this  revelation.  For  we  are  not 
justified  by  this  work  or  that  one,  in  the  sight  of  God,  but  alone 
through  faith  in  Christ. 

AlthouQ'h  our  adversaries  are  also  ashamed  now  to  call  the  life  of 
a  recluse,  perfection,  yet  in  principle  they  hold  it  as  such  ;  for  they 
sell  their  works  and  merits,  intimating  that  they  observe  not  only  the 
commands  but  the  counsels  and  admonitions,  and  imagine  that  they 
possess  superfluous  merits.  Now,  may  this  not  be  regarded  as 
boasting  of  perfection  and  holiness  by  the  deed,  wheri  they  merely 
modify  their  position  a  little  with  words  ?  It  is  also  clearly  stated 
in  the  Confutation,  that  the  monks  live  in  a  closer  conformity  with' 
the  Gospel  than  other  moral  persons.  If,  then,  it  is  their  opinion, 
that  persons  live  in  closer  conformity  with  the  Gospel,  by  being 
destitute  of  possessions,  by  abstaining  from  marriage,  by  wearing 
particular  clothing  or  caps,  by  thus  fasting  and  praying ;  it  must  be 
their  opinion  that  monastic  rigor  is  Christian  perfection,  since  they 
approach  nearer  the  Gospel  than  people  generally  do. 

Ao-ain,  it  is  written  in  the  Confutation,  that  the  monks  obtain  eter- 
nal Hfe  more  abundantly  than  others :  referring  to  this  passage : 
"  Every  one  that  hath  foi'saken  houses,  or  brethren,"  &c..  Matt.  19, 
29.  Here  they  also  boast  of  a  perfection  which  exists  in  their  aus- 
terity. But  this  passage  does  not  speak  relatively  to  monastic  life ; 
for  Christ  does  not  here  intend  that  desertion  of  father  and  mo- 
ther, of  wife  and  children,  of  house  and  home,  should  be  a  work  by 
which  foro-ivcncss  of  sins  and  eternal  life  are  merited ;  but  on  the 


OP   MONASTIC   VOWS.  265 

contrary,  to  forsake  father  and  mother  with  this  intention,  is  by  no 
means  pleasing  to  God,  and  will  incur  his  displeasure.  For  if  any 
one  abandon  parents,  house,  and  home  for  the  purpose  of  meriting 
remission  of  sins  and  everlasting  life  by  it,  he  defames  Christ. 

But  there  are  two  kinds  of  desertion ;  one  is  actuated  by  a 
call  and  by  the  command  of  God  ;  the  other  which  takes  place 
without  a  call  and  the  command  of  God,  is  by  no  means  pleasing  to 
Christ  the  Lord.  For  the  works  of  our  own  choice  Christ  the  Lord 
calls  vain  and  useless  services  to  God,  Matt.  15,  9.  But  from  this 
it  appears  clearer  still,  that  Christ  does  not  mean  such  a  desertion  of 
wife  and  children :  he  says  he  who  forsakes  wife  and  children,  house 
and  home,  &c.  Now,  we  know  that  the  command  of  God  forbids 
desertion  of  wife  and  children.  There  is,  however,  a  difference  be- 
tween a  desertion  of  parents,  wife  and  children,  &c.,  when  we  are 
led  by  the  command  of  God  to  forsake  them,  and  when  we  de- 
sign it  ourselves.  For  if  tyrants  were  to  force  us  to  deny  or  reject 
the  Gospel,  we  have  God's  command  that  we  should  rather  suffer 
injustice  ;  as,  that  of  not  only  being  driven  away  from  our  wives  and 
children,  houses  and  homes,  but  of  also  being  deprived  of  our  lives 
and  bodies.  In  reference  to  this  kind  of  desertion  Christ  speaks ; 
he  therefore  also  adds,  "  for  the  sake  of  the  Gospel,"  sufficiently  in- 
dicating that  he  alludes  to  those  who  suffer  for  the  sake  of  the  Gos- 
pel, not  to  those  who  forsake  wife  and  children,  through  their  own 
impulse.  For  we  are  under  obligation  to  suffer  the  loss  of  our  own 
lives  for  the  sake  of  the  Gospel.  Here  it  would  indeed  be  regarded 
as  foolish  and  altogether  absurd,  if  we  would  kill  ourselves  without 
the  command  of  God.  So  it  is  also  foolish  to  regard  as  holiness  and  as 
service  to  God,  the  desertion  of  wife  and  children,  which  results  from 
our  own  impulses,  v.äthout  the  command  of  God. 

This  declaration  of  Christ  is,  therefore,  basely  forced  to  justify 
monastic  life.  Unless  this  might  be  applicable  to  the  monks,  that 
they  receive  a  hundredfold  in  this  life.  For  many  become  monks 
for  the  sake  of  a  support,  and  in  order  that  they  may  live  in  idleness 
and  luxury,  when  they  as  mendicants,  however,  enter  into  rich  mo- 
nasteries. But  as  the  whole  monastic  conditio«!  is  full  of  hypocrisy 
and  deception ;  so  they  also  ililsely  quote  the  Scripture,  thus  com- 
mitting  two  kinds  of  frightful  sin  :  firat,  by  deceiving  the  world 
with  idolatry  ;  second,  by  falsely  quoting  the  name  and  word  of 
God,  to  adorn  their  idolatry. 

To  this  effect  there  is  also  another  passage  produced  :  "  If  thou 
wilt  be  perfect,  go  and  sell  that  thou  hast,  and  give  to  the  poor  ; 
and  come  and  follow  me,''   Matt.  19,  21.     This  passage  has  per- 

34 


266  APOLOGY. 

plexed  many  who  imagined  that  it  is  the  greatest  holiness  and  per- 
fection, not  to  hold  possessions,  house,  and  home.  Diogenes  the 
cynic,  who  would  not  have  a  house,  but  lay  in  a  hogshead,  may 
however  boast  of  such  pagan  hoUness.  Christian  holiness  consists  in 
matters  much  nobler  than  such  dissimulation.  For  the  provisions, 
made  for  holding  possessions,  house  and  home,  are  regulations  of  civil 
government,  established  of  God,  as  in  the  seventh  commandment : 
"  Thou  shalt  not  steal,"  &c.,  Exod.  20,  15.  Wherefore,  it  is  nei- 
ther commanded  nor  advised  in  the  Scripture  to  forsake  property, 
house,  and  home.  For  evangelical,  Christian  poverty  does  not  con- 
sist in  the  abandonment  of  property,  but  in  not  relying  upon  it ;  as, 
David  was  poor,  even  in  the  midst  of  great  power  and  a  great  king- 
dom. 

Inasmuch,  then,  as  such  abandonment  of  property  is  nothing  but 
a  human  ordinance,  it  is  a  vain  and  unavailing  service  to  God.  And 
the  encomiums  conferred  upon  this  monastic,  deceptive  poverty,  in 
the  Extravagantes  of  the  pope,  are  also  immoderate,  where  it  is  said : 
"  The  relinquishment  of  property  of  every  kind  for  the  sake  of  God, 
is  holy,  meritorious,  and  the  true  way  to  perfection."  When  inex- 
perienced persons  hear  such  declarations,  they  imagine  that  it  is  un- 
christian to  hold  possessions,  and  from  this  opinion  many  errors  and 
disturbances  result :  by  such  pretensions  Münzer  was  deceived,  and 
by  it  many  Anabaptists  are  misled. 

But  they  say,  that  Christ  himself  has  called  it  perfection :  this  we 
deny ;  for  they  do  violence  to  the  text  by  not  quoting  it  entirely. 
Perfection  consists  in  the  duty  which  Christ  enjoins :  "  Follow  me/' 
And  the  perfection  of  every  Christian  consists  in  his  following  Christ, 
each  one  according  to  his  vocation,  and  yet  their  vocations  are  dis- 
similar :  one  is  called  to  the  office  of  ruling ;  another  to  the  care  of 
domestic  affairs ;  a  third  to  the  ministry.  Wherefore,  if  that  youth 
was  so  called  that  it  behooved  him  to  sell  his  possessions,  his  call 
does  not  concern  others ;  as  the  call  of  David,  that  he  should  be  a 
king,  does  not  pertain  to  all ;  Abraham's  call  that  he  should  offer  up 
his  son,  does  not  pertain  to  others.  Thus  the  calls  are  various,  but 
the  obedience  should  be  alike.  And  perfection  consists  in  obedience 
to  our  vocations,  not  in  the  assumption  of  a  vocation  which  does  not 
concern  us,  and  for  which  we  have  neither  the  command  nor  the  au- 
thority of  God. 

In  the  third  place,  one  of  the  principal  monastic  vows  is  made  in 
reference  to  continence.  Now,  we  have  already  stated  in  treating* 
on  the  marriage  of  priests,  that  no  one  is  able  to  alter  natural  or  di- 
vine rights,  either  by  law  or  by  monastic  vows  j  and  inasmuch  as  all 


OF   MONASTIC    VOWS.  267 

persons  have  not  the  gift  of  continence,  many  are  miserable  in 
observing  it.  Nor  can  any  monastic  vow  or  law  change  the  com- 
mand of  the  Holy  Spirit,  where  Paul  says :  "  To  avoid  for- 
nication, let  every  man  have  his  own  wife,"  1  Cor.  7,  2.  For 
this  reason  monastic  vows  are  not  Christian  in  those  who 
have  not  the  gift  of  continence  ;  but  on  account  of  their  imperfection 
they  are  contaminated.  In  reference  to  this  article  we  have  already 
spoken  ;  and  it  is  really  a  wonder  that  our  adversaries,  seeing  before 
their  own  eyes  so  many  incalculable  dangers  and  provocations  to 
which  the  consciences  of  men  are  subjected,  do  nevertheless,  as  un- 
wise and  furious  people,  insist  so  strenuously  upon  these  human  or- 
dinances repugnant  to  the  express  command  of  God,  without  seeing 
that  Christ  the  Lord  so  earnestly  censures  the  Pharisees  wl»  taught 
ordinances  contrary  to  God's  command. 

In  the  fourth  lüace,  the  alarming  and  dangerous  abuse  of  the 
mass  which  is  held  for  the  living  and  the  dead,  should  reasonably 
deter  every  one  from  monastic  life.  Again,  the  invocation  of  saints, 
which  is  wholly  devoted  to  avaricious  purposes  and  to  satanic 
abomination,  ought  to  cause  persons  to  abjure  these  austerities. 
For  two  kinds  of  abomination  attach  to  the  invocation  of  the  saints. 
The  one,  is,  the  avaricious  purposes  to  which  the  merits  of  the  saints 
are  devoted  ;  the  other  is,  the  substitution  of  the  saints  in  the  room 
of  Christ,  the  idolatrous  invocation  of  them,  and  the  recognition  of 
them  as  mediators  before  God  ;  as  the  Dominicans,  or  Predicants 
alone,  saying  nothing  of  the  innumerable,  foolish  fantasies  of  other 
monks,  have  established  the  most  execrable  idolatry  with  a  host  of  ro- 
saries, which  both  friends  and  foes  now  deride.  Again,  they  do  not 
hearthe  Gospel  which  preaches  forgiveness  of  sins  for  Christ'ssake,  true 
repentance,  and  really  good  works  which  are  authorized  by  the  com- 
mand of  God ;  nor  do  they  teach  it,  but  in  their  sermons  they  teach 
fables  concerning  the  saints  with  their  own  imaginings,  by  which  the 
doctrine  of  Christ  is  suppressed.  All  this  the  bishops  were  able  to 
tolerate. 

Here  we  shall  not  mention  the  innumerable,  puerile  ceremonies 
and  foolish  services  to  God,  with  lessons,  singing,  and  the  like, 
which  might  be  allowed  in  part,  if  it  were  kept  in  proper  bounds, 
and  used  for  beneficial  exercises,  as  lessons  in  school,  and  preaching, 
are  used,  so  that  the  hearers  profit  by  them.  But  they  imagine  that 
such  variety  of  ceremonies  are  services  to  God,  by  which  remission 
of  sins  is  merited  for  themselves  and  for  others  ;  for  this  reason,  they 
continually  introduce  new  ceremonies.  For  if  they  had  established 
vsuch  church  service  and  ceremonies  for  the  purpose  of  affording  youth 


268  APOLOGY. 

and  common  persons  an  opportunity  of  being  exercised  in  the  word 
of  God,  short  and  accurate  lessons  would  have  been  much  more  use- 
ful than  their  bawling  in  choir,  which  has  neither  limit  nor  end. 
Thus  the  whole  monastic  hfe  is  full  of  idolatry  and  hypocritical  er- 
rors, contrary  to  the  first  and  second  commandments  and  to  the  doc- 
trine of  Christ.  Besides,  danger  results  from  the  fact — that 
those,  who  thus  exist  in  institutions  or  cloisters,  must  knowing- 
ly assist» in  persecuting  the  truth.  There  are,  consequently,  many 
great  reasons  why  pious,  upright  persons  flee  from  monastic  life,  or 
why  they  are  authorized  to  forsake  it. 

The  canons,  moreover,  themselves  declare  those  free  who  were 
persuaded  by  enticing  words,  before  they  had  arrived  at  a  proper 
age,  or  \vho  were  forced  into  monasteries,  contrary  to  their  will,  by 
their  friends.  From  all  this  it  appears,  that  there  are  many  reasons 
which  show  that  the  monastic  vows,  which  have  been  hitherto  made, 
are  not  really  Christian  and  obligatory  vows.  We  may,  for  this 
reason,  forsake  monastic  life  with  clear  conscience,  since  it  abounds 
in  hypocrisy  and  every  species  of  abomination. 

Here  our  adversaries  produce  in  opposition  to  us  the  Nazarite  un- 
der the  law  of  Moses,  Num.  6,  2,  &c.  But  these  made  their  vows 
not  with  a  view  of  obtaining  remission  of  sins  by  them,  as  we  have 
declared  already  in  reference  to  monastic  vows.  The  order  of  the 
Nazarites  was  designed  to  promote  a  physical  exercise,  with  fasting 
and  certain  meats,  through  which  they  professed  their  faith, — not 
that  they  obtained  remission  of  sins,  or  were  released  from  eternal 
death  by  them.  For  this  they  sought  from  another  source,  name- 
ly, from  the  promises  of  the  blessed  seed.  Again,  as  circumcision, 
or  the  slaying  of  victims  under  the  law  of  Moses,  should  not  be  es- 
tablished now  as  a  service  to  God,  so  the  fasting  or  ceremonies  of 
the  Nazarites  should  not  be  revived  as  a  service  to  God ;  but  they 
shovdd  be  held  as  a  thing  indifferent  and  as  a  physical  exercise. 
For  this  reason,  they  neither  can  nor  should  compare  their  monastic 
condition,  which  is  devised  without  the  authority  of  God's  word  as 
a  service  through  which  he  is  reconciled  to  God,  with  the  condition 
of  the  Nazarites,  which  God  had  commanded,  and  which  was  not 
designed  to  enable  the  Nazarites  to  obtain  a  merciful  God  by  it,  but 
for  an  external  discipline  and  exercise  of  the  body,  like  other  cere- 
monies in  the  law  of  Moses.  Again,  in  like  manner,  we  may  an- 
swer in  reference  to  the  other  various  vows,  which  are  laid  down  in 
the  law  of  Moses. 

Our  adversaries  also  adduce  the  example  of  the  Rechabites,  who 
held  no  possessions  and  drank  no  wine,  as  Jeremiah  says,  Jer.  ch.  35. 


OF    MONASTIC    VOWS.  269 

Yes  indeed,  the  example  of  the  Rechabites  accords  excellently  with 
our  monks,  since  their  monasteries  are  built  more  magnificently  than 
the  king's  palace,  and  since  the}-  live  in  the  greatest  splendor.  The 
Rechabites  however  in  their  poverty  married :  our  monks,  having 
the  greatest  pomp  and  abundance,  make  a  boast  of  their  hypocrit- 
ical continence. 

Now,  learned  and  intelligent  persons  know  that  every  example 
should  be  introduced  and  explained  according  to  this  rule,  that  is, 
according  to  the  express  Scripture,  and  not  contrary  to  it.  Where- 
fore, since  the  Rechabites  are  commended  in  the  Scripture,  it  is  cer- 
tain that  they  did  not  observe  their  customs  and  ceremonies  in  order 
to  merit  forgiveness  of  sins  or  eternal  life  by  them,  or  because  they 
thought  that  their  works  in  themselves  could  reconcile  them  before 
God ;  but  as  pious  children  before  whose  eyes  the  fear  of  God  was, 
they  believed  in  the  blessed  seed,  in  the  future  Christ;  and  inasmuch 
as  they  had  the  command  of  their  parents,  their  obedience,  concern- 
ing which  the  fourth  commandment  speaks,  is  praised  in  the  Scrip- 
ture :  "  Thou  shalt  honor  thy  father  and  thy  mother." 

There  was,  moreover,  another  reason  for  the  custom  of  the  Rech- 
abites. They  being  among  the  heathens,  their  father  wished  to  dis- 
tinguish them  from  the  heathens  by  certain  signs,  so  that  they  might 
not  fall  back  again  into  ungodly  habits  and  idolatry.  Wherefore, 
he  designed  by  this  means  to  admonish  them  to  fear  God,  to  have 
faith,  and  to  believe  the  resurrection  of  the  dead ;  and  this  was  a 
good  reason.  But  the  reason  for  monastic  austerity  is  quite  differ- 
ent. They  imagine  that  their  austerities  are  a  service  to  God,  by 
which  remission  of  sins  is  merited,  and  by  which  God  is  reconciled. 
Therefore,  it  bears  no  comparison  to  the  example  of  the  Rechabites, 
saying  nothing  about  the  other  innumerable  injuries  and  provocations 
which  still  exist  in  monastic  life. 

They  also  cite,  from  the  first  epistle  to  Timothy,  the  passage  con- 
cerning widows  who  served  the  church,  and  were  supported  by  the 
common  church-property,  where  Paul^  says :  "  For  when  they  have 
begun  to  wax  wanton  against  Christ,  they  will  marry  ;  having  dam- 
nation, because  they  have  cast  off  their  first  faith,"  1  Tim.  5,  11, 
12.  Even  admitting  that  the  Apostle  here  speaks  of  vows,  which 
is,  however,  not  the  fact,  this  passage  still  does  not  contribute  any 
thing  in  showing  that  monastic  vows  are  Christian.  For  monastic 
vows  are  made  in  order  that  they  might  be  a  service  to  God,  through 
•which  forgiveness  of  sins  is  merited.  But  Paul  rejects  all  laws,  all 
works,  and  all  services  to  God,  which  are  embraced  and  observed 
for  the  purpose  of  meriting  remission  of  sins  and  eternal  life,  which 


270  APOLOGV. 

■we  obtain  through  Christ  alone.  Wherefore,  it  is  certain  that  if 
widows  did  make  certain  vows,  they  were  nevertheless  unlike  to 
the  present  monastic  vows. 

If,  moreover,  our  adversaries  wish  to  distort  and  misapply  this  de- 
claration of  Paul  to  their  monastic  vows,  they  must  also  admit  that 
Paul  forbids  a  widow  to  be  taken  into  the  number,  under  threescore 
years  old,  1  Tim.  5,  9.  Consequently  all  monastic  vows  which 
were  made  before  this  age,  by  younger  persons,  are  not  binding  but 
void.  Thus,  at  that  time,  the  church  knew  nothing  of  monastic 
vows.  Thus  Paul  does  not  reject  widows  because  they  mar- 
ried,— for  he  bids  young  women  to  marry  ;  but  because  they  per- 
mitted themselves  to  be  supported  by  the  common  church-treasury, 
misused  it  in  their  levity  and  wantonness,  and  thus  they  broke  the 
first  faith.  This  he  calls  casting  off  the  first  faith,  not  their  monas- 
tic vows,  but  their  baptism,  their  Christian  duty,  and  their  Christi- 
anity. And  thus  he  also  speaks  concerning  faith  in  this  same  chap- 
ter, verse  8 :  "  But  if  any  provide  not  for  his  own,  especially  for 
those  of  his  own  house,  he  hath  denied  the  faith."  For  Paul  treats 
of  faith  in  a  manner  different  to  that  in  which  the  sophists  treat  it. 
Wherefore  he  says,  that  those  have  denied  the  faith,  who  do  not 
provide  for  their  own  house.  Thus  he  also  says  concerning  inquisi- 
tive women,  that  they  cast  off  the  faith. 

We  have  shown  some  reasons,  and  controverted  what  our  adversaries 
have  produced.  We  have  related  this  not  only  for  the  sake  of  our 
adversaries,  but  rather  for  the  sake  of  some  Christian  hearts  and  con- 
sciences, so  that  they  may  perceive  clearly  why  monastic  vows  and 
the  diverse  monkish  dispositions,  are  not  rational  and  Christian ; 
all  of  which  this  one  declaration  of  Christ  would  subvert,  where  he 
says:  ■"  In  vain  they  do  worship  me,  teaching  for  doctrines  the  com- 
mandments of  men,"  Matt.  15,  9.  For  from  this  declaration  alone 
we  briefly  inferthatthe  whole  course  of  monastic  life,  caps,  cords,  gir- 
dles, and  all  self-devised  holiness,  are  useless  in  the  sight  of  God, 
and  vain  services  to  him ;  and  all  pious,  Christian  hearts  should  feel 
firmly  persuaded  that  this  is  really  a  Pharisaical,  execrable  error, 
that  we  should  merit  forgiveness  of  sins,  or  eternal  life  through 
such  austerities,  and  not  much  rather  obtain  it  through  faith  in  Christ. 

Wherefore,  pious  persons,  who  obtained  salvation  and  con- 
tinued in  monastic  life,  had  finally  to  arrive  at  such  a  state  of  mind 
that  they  despaired  of  all  their  monastic  austerities,  regarded  all 
their  w^orks  as  filth,  condemned  all  their  hypocritical  services,  and 
firmly  sustained  themselves  by  the  promises  of  grace  in  Christ.  Of 
this  we  have  the  example  of  St,  Bernard,  where  he  tells  us — 


OF    MONASTIC    VOWS.  271 

Perditevixi,  "I  have  lived  sinfully."  For  God  will  accept  no 
other  services  to  him,  but  those  which  he  himself  has  estabhshed 
through  his  word. 

XIV.    OF    ECCLESIASTICAL    POWER. 

Here  our  adversaries  utter  loud  imprecations  in  reference  to  the 
Hberty  and  privileges  of  the  ecclesiastics,  as  they  call  them ;  and  af- 
terwards subjoin  this  conclusion  :  "  All,"  say  they,  "  which  is  pro- 
duced in  this  article  against  the  liberty  and  privileges  of  the  church 
and  of  the  priests,  is  insignificant  and  inadmissible."  Here  the  fra- 
raers  of  the  Confutation  act  unjustly,  for  the  purpose  of  calumniating 
us.  For  there  is  nothing  said  in  our  Confession  against  the  privi- 
leges of  the  churches  and  of  the  priests,  with  which  they  are  favored 
by  civil  government,  by  emperors,  kings,  and  princes ;  for  we  truly 
teach  that  men  should  observe  civil  reo-ulations  and  riohts. 

But  would  to  God,  that  our  adversaries,  once  at  least,  would  lis- 
ten to  the  incessant  complaints  of  all  the  churches,  to  the  deep  cries 
and  groans  of  so  many  pious  hearts.  The  church  privileges,  and 
whatever  pertains  to  money  and  goods,  our  adversaries  forget  not ; 
but  about  the  manner  in  which  the  most  useful  and  necessary  offices 
are  filled  in  the  churches,  they  are  unconcerned ;  they  make  no  in- 
quiry in  reference  to  the  manner  in  which  teaching  and  preaching 
must  be  discharged ;  they  give  themselves  no  concern  with  respect 
to  the  manner  in  which  a  Christian  use  of  the  sacraments  may  be 
preserved  ;  they  ordain  egregious  dolts  by  whom  the  Christian  doc- 
trine is  suppressed,  the  churches  not  being  provided  with  qualified 
preachers.  They  forge  traditions  and  impose  intolerable  burdens, 
injurious  to  the  soul,  adhering  more  closely  to  their  numerous  tradi- 
tions than  to  the  commandments  of  God.  Many  poor  souls  are  now 
in  doubt,  not  knowing  what  they  should  believe.  It  is  the  duty  of 
■  the  prelates  to  listen  to  what  might  be  right  and  wrong,  aüd  to  alter 
the  abuses,  to  relieve  these  poor  people  from  their  perplexity, 
and  to  remove  the  burden  fiom  the  oppressed  conscience.  But 
that  which  they  do,  is  manifest :  they  make  edicts  against  the  open 
truth ;  they  exercise  unheard  of  tyranny  against  pious  persons,  in 
order  to  support  some  of  their  traditions  which  are  evidently  contra- 
ry to  the  word  of  God.  Now,  since  they  boast  of  their  privileges, 
they  should  justly  take  into  consideration  the  duties  of  their  offices, 
and  hear  the  groans  and  complaints  of  many  pious  Christians,  which 
God  assuredly  hears,  and  for  which  he  will  at  some  time  require  an 
account  from  the  prelates. 

Neither  does  the  Confutation  reply  to  our  arguments,  but  it  be- 


272  APOLOGY, 

trays  within  itself  a  real  papal  character,  asserting  the  great  power 
of  the  bishops,  and  still  not  proving  it :  thus  it  says,  that  the  bishops 
have  power  to  rule,  to  judge,  to  punish,  to  make  laws,  to  enforce  them, 
contributory  to  everlasting  life.  In  this  manner  the  Confutation 
boasts  of  the  power  of  the  bishops,  and  still  does  not  show  it.  The 
controversy  is  concerning  this  article,  whether  the  bishops  have  pow- 
er to  make  laws  apart  from  the  Gospel,  and  to  command  these  to  be 
observed  as  a  service  to  God,  by  which  eternal  life  is  to  be  merited. 

In  reference  to  this  matter  we  would  state,  that  the  doctrine  that 
without  merit  for  Christ's  sake,  through  faith  we  obtain  remission 
of  sins,  must  be  observed  in  the  churches :  so  the  doctrine,  that  all 
human  ordinances  are  incompetent  to  reconcile  God,  must  also  be 
observed.  For  this  reason,  neither  sin  nor  righteousness  should  be 
placed  in  meats,  drinks,  clothing,  and  the  like  things ;  for  Paul  says : 
"  The  kingdom  of  God  is  not  meat  and  drink,"  Rom.  14,  17. 
Wherefore,  the  bishops  have  not  power  to  make  ordinances  distint 
from  the  Gospel,  so  that  men  should  obtain  remission  of  sins  by 
them ;  or,  that  they  should  be  services  to  God,  for  the  sake  of  which 
he  will  esteem  us  righteous,  and  to  which  they  bind  the  consciences 
atthehazardof  irremediablesin.  All  this  is  taught  in  the  passagein  the 
Acts  of  the  Apostles,  Acts  15,  9,  10,  where  Peter  says :  "  The 
hearts  are  purified  by  faith."  And  afterwards  they  forbid  a  yoke  or 
a  burden  to  be  put  upon  the  disciples,  saying  how  dangerous  a  thing 
it  is.  They  also  give  us  to  understand  that  those,  who  thus  burden 
the  church,  sin  fearfully,  and  act  contrary  to  God,  and  tempt  him ; 
for  they  say  :  "  Why  tempt  ye  God?"  This  severe,  earnest  decla- 
ration of  the  Apostles,  which  should  reasonably  alarm  them  as  a  clap 
of  thunder,  our  adversaries  do  not  sincerely  take  into  consideration, 
but  wish  still  to  maintain  their  imaginary  services  to  God  with 
force  and  violence. 

For  they  condemn  the  fifteenth  article,  in  which  we  have  asserted 
that  we  do  not  merit  forgiveness  of  sins  through  human  ordinances ; 
and  they  say,  that  human  ordinances  are  useful  and  contributory  in 
meriting  eternal  life.  In  opposition  to  this,  it  is  obvious  that  they 
aJEFord  the  heart  no  inward  consolation,  and  consequently,  they  pro- 
duce no  new  light  and  life  in  the  heart ;  as  Paul,  Col.  2,  22,  says  to 
the  Colossians,  that  ordinances  avail  nothing  in  obtaining  everlasting 
righteous  or  eternal  life ;  for  the  ordinances  teach  concerning  the 
diflFerence  of  meats,  clothing,  and  the  like  things,  which  perish 
under  our  hands ;  but  the  eternal  life,  which  commences  inwardly 
through  faith  in  this  life,  the  Holy  Spirit  works  in  the  heart 
through  the  Gospel.    Our  adversaries  can,   therefore,  never  prove 


OF    ECCLESIASTICAL    POWER.  273 

that  we  can  merit  eternal   life  through   the  ordinances  of  men. 

Inasmuch,  then,  as  the  Gospel  clearly  forbids  the  churches  and  the 
consciences  ofmen  to  be  so  burdened  with  these  human  ordinances,  that 
they  must  obtain  remission  of  sins  through  them,  and  observe  them  as 
necessary  services  to  God,  without  which  Christian  holiness  cannot  ex- 
ist, or  that  they  are  under  obligation  to  observe  them  at  the  hazard 
of  incurring  irrevocable  sin,  our  adversaries  can,  consequently,  never 
show  that  the  bishops  have  power  to  establish  such  services  to  "God. 

But  the  nature  and  extent  of  the  ofnce  and  power,  which  the 
bishops  have  in  the  churches,  we  have  mentioned  in  our  Confession. 
The  bishops,  who  now  bear  the  name  of  bishop  in  the  churches,  do 
not  fill  their  episcopal  office  according  to  the  Gospel.  Eut  they  may 
be  bishops  according  to  the  canonical  polity,  which  we  do  not  reprehend; 
we  speak  however  concerning  true  Christian  bishops,  and  the  old 
division  or  distinction  meets  our  approbation  pretty  well,  where  it  is 
said :  "  The  power  of  the  bishops  consists  in  these  two,  potestate 
Ordinis  and  potestate  Jtirisdictionis,  that  is,  in  administering  the 
sacraments,  and  in  spiritual  jurisdiction.  Thus  each  Christian  bish- 
op has  potestatem  Ordinis,  that  is,  power  to  preach  the  Gospel  and 
to  administer  the  sacraments ;  he  also  has  the  power  of  a  spiritual 
jurisdiction  in  the  church,  that  is,  power  and  authority  to  exclude 
those  who  are  found  in  open  vices  from  the  Christian  congregation, 
and  when  they  repent  to  receive  them  again,  and  to  impart  unto 
them  absolution.  But  they  have  not  a  tyrannical  power,  that  is,  to 
judge  without  a  definite  law  ;  nor  have  they  a  royal  power,  that  is, 
to  act  beyond  the  given  laws  :  but  they  have  an  express  and  quali- 
fied command  of  God,  under  which  they  are,  and  according  to  which 
they  should  use  their  spiritual  power  and  jurisdiction.  Even  if  they 
have  such  jurisdiction  over  public  vices,  it  still  does  not  follow,  that  they 
have  power  to  establish  new  services  to  God.  For  jurisdiction,  and 
the  institution  of  new  services  to  God,  are  far  different.  Again,  this 
jurisdiction  does  not  extend  over  sins  which  have  been  committed  against 
their  new  law,  but  alone  over  those  which  are  contrary  to  the  commands 
of  God.  For  the  Gospel  does  not  establish  for  them  a  government 
which  is  distinct  from  the  Gospel — all  this  is  clear  and  certain. 

Although  we  have  added  in  our  Confession  to  what  extent  the 
bishops  may  institute  ordinaiices,  namely,  that  they  have  a  right  to  es- 
tablish such  ordinances  as  contribute  to  peaceful  and  orderly  proce- 
dure in  the  church  ;  not  however,  to  establish  and  teach  them  as  ne- 
cessary services  to  God.  But  the  conscience  must  not  be  impressed 
"with  the  idea  that  they  are  essential  services  to  God.  For  Paul, 
Gal.  5,  1,  says  to  the  Galatians :  "  Stand  fast,  therefore,  in  the  lib- 

3j 


274  APOLOGY. 

erty  wherewith  Christ  hath  made  us  free,  and  be  not  entangled  again 
with  the  yoke  of  bondage."  Consequently,  then,  we  must  be  left  at 
liberty  to  use,  or  not  to  use,  such  external  ordinances,  so  that  they 
may  not  be  regarded  or  held  as  services  to  God,  which  should  be  es- 
sential to  salvation.  Yet  we  are  under  obligation  to  avoid  offences. 
The  Apostles  have,  therefore,  for  the  sake  of  good  discipline,  or- 
dained in  the  church  many  things  which  were  altered  in  the  course 
of  time;  but  they  did  not  thus  institute  ordinances  that  they  should 
be  or  always  remain  necessary  ;  for  they  did  not  act  contrary  to 
their  own  writings  and  doctrine,  for  which  they  contend  so  z^ealous- 
ly,  that  the  church  should  not  be  thus  burdened  or  oppressed  with 
ordinances,  as  if  they  were  essential  to  salvation. 

This  is  simple  and  clear  information  concerning  human  ordinances, 
namely,  that  we  know  that  they  are  not  necessary  services  to  God, 
and  that  we  should,  however,  according  to  opportunity,  observe 
them  to  avoid  offence.  And  thus,  many  learned  and  illustrious  per- 
sons have  held  and  taught  in  the  church  ;  and  it  is  certain  that  our 
adversaries  can  produce  nothing  in  opposition  to  this  view.  It  is 
also  certain  that  these  words  of  Christ  the  Lord — "  He  that 
heareth  you,  heareth  me,  Luke  10,  16, — do  not  imply  the 
ordinances  of  men,  but  they  are  directly  opposed  to  them.  For  the 
Apostles  did  not  here  receive  a  raandatum  cum  libera,  that  is,  a 
command  and  power  altogether  free  and  unlimited,  but  they  have  a 
limited  command,  viz.,  to  preach,  not  their  own  word,  but  the  word 
of  God,  and  the  Gospel.  And  Christ  the  Lord  wishes  by  these 
words — "  He  that  heareth  you,  heareth  me  " — to  confirm  us, — a 
thing  which  was  necessary, — that  we  might  be  entirely  certain  that 
the  delivered  word  is  the  power  of  God,  and  that  no  one  has  need  to 
seek  or  expect  another  word  from  heaven.  Therefore,  this  declara- 
tion— "  He  that  heareth  you,  heareth  me  " — cannot  be  understood 
with  respect  to  ordinances.  For  here  Christ  wishes  them  to  teach, 
viz.,  that  through  their  mouth  Christ  himself  is  heard.  So  they  must 
indeed  preach  not  their  own  word,  but  his  word,  his  voice,  and  his 
Gospel,  if  we  are  to  hear  Christ.  This  cc«isolatory  declaration,  which 
confirms,  in  the  most  forcible  manner,  our  doctrine,  and  which  carries 
in  itself  many  useful  doctrines  and  comforts  for  the  Christian  con- 
science, the  egregious  dolts  distort  to  their  foolish  ordinances,  to- 
their  meats,  drinks,  clothing,  and  similar  puerile  works. 

They  likewise  produce  this  passage :  "  Obey  them  that  have  the 
rule  over  you,"  &c.  Heb.  13,  17.  This  passage  requires  men  to  be 
obedient  to  the  Gospel ;  for  it  does  not  commit  unto  the  bishops  do- 
minion or  a  royal  power  independent  of  the  Gospel ;  hence  the  bish- 


OF    ECCLESIASTICAL    POWER.  275 

ops  should  not  institute  ordinances  contrary  to  the  Gospel,  and  ex- 
plain them  contrary  to  it ;  for  if  they  do  this,  the  Gospel  forbids  us 
to  be  obedient  to  them,  as  Paul,  Gal.  1,  8,  says  to  the  Galatians: 
"Though  we,  or  an  angel  from  heaven,  preach  any  other  gospel  unto 
you  than  that  which  we  have  preached  unto  you,  let  him  be  accursed." 

In  the  same  manner  we  also  reply  to  this  passage.  Matt.  23,  2,  3 : 
"  The  scribes  and  Pharisees  sit  in  Moses'  seat.  All  therefore  what- 
soever they  bid  you  observe,  that  observe  and  do."  It  is  certain 
that  it  is  not  by  this  declaration  commanded  universally,  that  we 
must  observe  all  that  they  command  us,  even  contrary  to  the  com- 
mand and  word  of  God.  For  in  another  place  the  Scripture  says: 
"  We  ought  to  obey  God  rather  than  men,"  Acts  5,  29.  If,  there- 
fore, they  teach  in  an  unchristian  manner  and  contrary  to  the  Scrip- 
ture, we  should  not  listen  to  them.  This  passage  does  likewise  not 
establish  a  government  apart  from  the  Gospel ;  consequently  they 
cannot  by  the  Gospel  prove  their  power,  which  they  Jiiave  establish- 
ed independent  of  it,  since  the  Gospel  does  not  speak  concerning  tra- 
ditions, but  in  reference  to  teaching  the  word  of  God. 

But  the  calumniation  and  the  charge,  which  our  adversaries  bring 
against  us  in  the  conclusion  of  their  Confutation,  that  this  doctrine 
gives  occasion  for  disobedience  and  other  offences,  are  unjustly  im- 
posed upon  our  doctrine ;  for  it  is  obvious  that  government 
is  commended  in  the  highest  degree  by  this  doctrine.  And  it  is 
known,  that  in  those  places  in  which  this  doctrine  is  preached, 
through  the  grace  of  God,  the  government  has  hitherto  been  pre- 
served in  due  honor  by  the  subjects. 

But  with  respect  to  the  disunion  and  dissensions  existing  in  the 
church,  it  is  known  how  this  matter  first  happened,  and  who  gave 
occasion  for  dissensions,  namely,  the  retailers  of  indulgences,  who 
preached  intolerable  lies  without  shame,  and  afterwards  condemned 
Luther,  because  he  did  not  approve  these  falsehoods ;  and  they  agi- 
tated other  matters  besides,  so  that  Luther  was  caused  to  assail  other 
errors  also.  But  inasmuch  as  our  opponents  would  not  tolerate  the 
truth,  but  undertook  to  defend  palpable  errors  with  violence,  it  is 
easy  to  judge  who  is  in  fault  of  the  separation.  Justly  indeed 
should  the  whole  world,  all  wisdom,  all  power,  yield  to  Christ  and 
his  holy  word  ;  but  the  devil  being  the  enemy  of  God,  arrays  all  his 
power  against  Christ,  to  suppress  and  quench  the  word  of  God. 
Thus  the  devil  with  his  accomplices,  who  set  themselves  in  opposi- 
tion to  God's  word,  is  the  cause  of  dissensions  and  disunion  ;  for  we 
have  in  the  most  faithful  manner  sought  peace,  which  we  still  most 
sincerely  desire,  so  far  as  we  are  not  forced  to  calumniate  and  deny 


276  APOLOGY. 

Christ.  For  God,  who  is  the  judge  of  all  hearts,  knows,  that  we 
have  no  pleasure  nor  peace  in  this  terrible  disunion.  Neither  would 
our  opponents  hitherto  come  to  any  terms  of  peace,  unless  we  would 
agree  to  rescind  the  wholesome  doctrine  concerning  the  remission  of 
sins  through  Christ  without  our  merit — by  a  rejection  of  which  doc- 
trine Christ  would  be  calumniated  in  the  highest  degree. 

And  although  this  state  of  affairs  has  not  been  without  bad  effects, 
as  it  is  customary  with  the  World,  offences  having  occurred  in  this 
dissension  through  malice  and  imprudent  people  ;  for  the  devil  directs 
such  offence  to  a  defamation  of  the  Gospel ;  yet  none  of  them  should 
be  regarded  in  view  of  the  hio-h  consolation  which  this  doc- . 
trine  affords,  which  teaches  that  we  have  for  Christ's  sake  without 
our  merit,  remission  of  sins  and  a  gracious  God.  Again,  it  teaches 
that  abjuring  the  social  ties  of  life  and  government,  is  not  divine  ser- 
vice, but  that  such  ties  and  such  government  are  pleasing  to  God, 
and  really  holy  works  and  divine  service. 

If  we  should  also  relate  the  offences  of  our  opponents,  a  task  in 
which  we  truly  find  no  pleasure,  it  would  be  a  very  terrible  regis- 
ter;— namely,  how  the  mass  has  been  employed  as  a  scanda- 
lous, blasphemous  annual  fair,  by  our  opponents,  what  an  unchaste 
life  was  led  by  the  celibate,  how  the  popes  waged  war  for  upwards 
of  four  hundred  years  with  the  emperors,  forgetting  the  Gospel, 
and  striving  to  be  emperors  themselves,  and  have  brought  all  Italy 
in  subjection  to  themselves  ;  how  they  have  sported  with  the  church- 
property,  how  through  their  negligence,  numerous  false  doctrines 
and  services  to  God,  were  established  through  the  monks :  yet  their 
worship  ofsaints  is  palpable,  heathenish  idolatry.  None  of  their  wri- 
tings mention  a  word  concerning  the  faith  in  Christ,  through  which  re- 
mission of  sins  is  obtained :  they  place  the  highest  holiness  in  human  or- 
dinances, concerning  which  they  chiefly  write  and  preach,  So  the 
kind  of  spirit,  which  they  openly  manifest  in  murdering  so  many  m«- 
nocent,  pious  persons  now  on  account  of  Christian  doctrine,  should  also 
justly  be  related  among  their  offences.  Though  we  shall  not  speak  of 
it  now ;  for  this  matter  should  be  judged  according  to  the  word  of 
God,  and  we  shall  therefore  not  now  view  the  offences  of  either  party. 

We  hope  that  all  pious  persons  will  perceive  sufficiently  from  this  wrir 
ting  of  ours,  that  our  doctrine  is  Christian,  consolatory  and  whole-» 
some  to  all  the  pious.  We  therefore  entreat  God  to  grant  his  grace,  so 
that  his  Gospel  may  be  acknowledged  and  honored  by  all,  to  his  praise, 
and  to  the  peace,  union,  and  salvation  of  us  all.  And  we  hereby  profess" 
a  readiness,  wherever  it  may  be  necessary,  to  give  furth.er  instruction 
on  every  article. 


ARTICLES   OF   SMALCALD. 
ARTICLES 

OF 

THE  CHRISTIAN  DOCTRINE, 

WTIICH    WERE    TO    BE    EXHIBITED    BY    OUR    ADHERENTS    AT    THE    COUNCIL, 

JF   ANY    COrNCIL    HAD    BEEN    ASSEMBLED     AT    MANTUA    OR    AT    ANY 

OTUER    PLACE,    DECLARINR    WHAT    POINTS    WE    SHOULD    BE 

ABLE    TO    ADMIT    OR    TO    YIELD. 

WRITTEN     BY 

Dr.  martin  LUTHER. 
A.  D.  1537. 


PREFACE  OF  Dr.  MARTIN  LUTHER. 

Last  year  pope  Paul  III.  proclaimed  a  council  which  was  to  be 
assembled  about  Pentecost  at  Mantua.  Soon  afterwards  he  trans- 
ferred the  appointed  meeting  from  the  city  of  Mantua  to  some  other 
place ;  and  it  is  not  yet  known  where  he  intends  to  assemble  it. 
We  also  had  reason  to  hope  that '  we  should  be  summoned  to  the 
council,  or  to  fear,  if  not  summoned,  we  might  be  condemned.  I 
was,  therefore,  required  to  collect  and  transcribe  the  articles  of  our 
doctrine,  in  order  that  it  might  ap}:)ear,  if  the  council  should  take 
place,  how  far  we  may  be  able  to  accede  to  the  papists,  and  what 
points  we  are  determined  to  maintain. 

I  have,  accordingly,  written  these  articles,  and  delivered  them  to 
our  adherents,  by  whom  they  have  been  received  and  approved  with 
unanimous  consent.  And  it  w^as  resolved  that  these  articles  should 
be  publicly  laid  before  the  council, — if  indeed  the  pope  and  the  pa- 
pists would  hold  any  council,  without  faJse  pretences  and  deceptive 
arts,  in  a  lawful  and  Christian  manner, — and  that  these  should  ex» 
piain  the  confession  of  our  faith. 


278  PREFACE    TO    THE    ARTICLES    OF    SMALCALD. 

But  since  the  Roman  court  or  conclave  dreads  a  free  and  Chris- 
tian council  so  very  much,  and  so  shamefully  shuns  the  Hght,  that 
even  from  the  papists  themselves,  the  hope  has  entirely  fled,  not  on- 
ly of  assembling  a  Christian  council,  but  even  of  conferring  together 
and  making  mutual  concessions;  many  papists  indeed  are  of- 
fended justly,  support  this  indifference  of  the  pope  with  reluctance, 
and  readily  infer  that  the  pope  would  rather  see  the  destruction  of 
Christianity  itself,  the  perdition  of  all  souls,  than  the  smallest  refor- 
mation of  his  own  errors  or  those  of  his  friends,  or  suffer  any  bounds 
to  be  prescribed  to  his  tyranny.  For  this  reason  I  have  been  the 
more  desirous  to  publish  these  articles ;  that  if  I  should  jdie  before  a 
council  shall  be  held, — an  event  which  I  really  trust  and  hope  for, 
since  our  dark  and  cloudy  enemies  have  labored  so  much  in  postpon- 
ing and  preventing  the  council, — that  posterity,  I  say,  may  have  my 
testimony  and  confession,  and  may  add  this  to  that  confession  which 
I  formerly  published,  to  which  I  have  constantly  adhered  to  this 
daj^,  and  to  which  I  will  adhere  still  through  the  grace  of  God. 

What  then  shall  I  say"?  How  shall  I  begin  my  complaint  ?  Still 
I  am  living,  I  am  writing,  I  hold  deliberations,  and  I  read  in  public 
daily  ;  and  yet  these  malignant  beings,  not  only  among  our  adver- 
saries, but  even  false  brothers  who  pretend  to  agree  with  us,  openly 
dare  to  turn  and  charge  my  own  writings,  my  own  doctrine  against 
me,  whilst  I  am  living,  whilst  I  see  and  hear  them ;  although  they 
know  that  I  t-eaeh  far  differently,  yet  they  wish  to  decorate  their 
own  venom  with  my  labor,  to  deceive  and  entice  wretched  mortals 
under  ray  name.  What  then,  gracious  God,  vail  be  done  after  ray 
death? 

I  ought  indeed  to  reply  to  all  their  charges,  while  I  am  yet  living. 
But  I  demand  how  I  alone  should  be  able  to  close  all  the  mouths  of 
Satan? — especially  the  mouths  of  those,  full  as  it  were  of  all  kinds 
of  poison,  who  do  not  wish  to  attend  or  to  hear  what  we  have  writ- 
ten, but  are  altogether  engrossed  by  one  purpose — ^^to  pervert  and 
corrupt  our  words  even  in  the  smallest  letters.  To  these,  therefore, 
let  the  devil  reply  ;  and  finally  the  wrath  of  God,  as  they  deserve. 
I  often  remember  the  excellent  Gerson's  doubting  whether  any 
thing  of  public  utility  ought  to  be  written  or  published.  If  we  re- 
frain from  writing,  many  souls  will  be  neglected,  which  might  have 
been  rescued  ;  but  if  we  write,  immediately  the  devil  is  at  hand  with 
lips  of  bitterness  and  full  of  abuse  which  infect  and  poison  every 
thing,  and  defeat  the  salutavy  object  of  the  writings.  It  is  manifest, 
however,  what  advantage  they  may  derive  from  these  malignant  re- 
presentations.    For  they  have  overwhelmed  us  with  false  charges. 


PREFACE    TO    THE    AKTICLES    OF    SMAIXALD.  279 

and  by  means  of  these  misrepresentations  they  have  labored  to  re- 
tain the  less  informed  among  them.  On  this  very  account  God  has 
imperceptibly  advanced  his  work,  has  diminished  their  numbers  and 
increased  our  own,  has  confounded  and  even  dispersed  them  in  con- 
sequence of  their  falsehoods. 

I  will  relate  an  instance.  There  was  a  certain  Doctor  from  France 
at  Witemburg,  who  publicly  assured  us,  that  the  French  monarch 
had  been  earnestly  persuaded  that  there  is  no  church,  no  magistracy, 
no  wedlock  among  us,  but  that  we  all  live  promiscuously,  each  ac- 
cording to  his  inclination,  like  the  cattle.  Tell  me  now,  with  what 
countenance  will  they  look  upon  us  at  the  tribunal  of  Christ,  in  the 
last  judgment? — these  defamers  who  have  disseminated  by  their 
writings  like  jooison,  charges  so  false  not  only  in  France  but  in  other 
kingdoms  ?  Christ  the  Lord  and  Judge  of  us  all,  knows  that  these 
men  are  uttering  falsehoods,  and  always  have  been  speaking  falsely. 
His  decision  (hey  will  be  compelled  to  hear  in  their  turn.  God  may 
convert  those  who  can  be  changed  ;  they  may  repent ;  but  others 
he  will  overwhelm,  alas  and  alas  forever  I 

To  return  to  the  subject,  I  could  wish  that  a  free  and  Christian 
council  might  be  assembled  at  some  time,  that  we  might  make  pro- 
visions for  many  exigencies  and  for  many  men.  Not  that  we  need 
a  council :  for  our  churches,  by  the  grace  of  God,  through  the  jiuri- 
ty  of  doctrine,  the  correct  use  of  the  sacraments,  selection  of  minis- 
ters and  useful  services,  have  been  so  much  honored  and  confirmed, 
that  we  have  no  need  of  a  council,  nor  can  we  hope  or  expect  any 
thing  better  in  these  respects  from  a  council.  But  in  the  various 
bishoprics  we  behold  so  many  parishes  entirely  empty  and  deserted, 
that  the  heart  of  a  good  man  must  be  almost  crushed  with  grief. 
And  yet  neither  the  bishops  nor  the  canonists  regard  how  those 
wretched  mortals  live  or  die  ;  and  still  Christ  has  died  for  them  also, 
whose  voice  these  poor  men  cannot  hear,  speaking  as  a  true  shep- 
herd with  his  sheep.  And  this  causes  me  very  seriously  to  fear  that 
Christ  himself  will  convene  a  council  of  angels  against  Germany,  by 
whom  we  may  be  utterly  destroyed,  like  Sodom  and  Gomorrah, 
since  even  we  sport  so  rashly  with  the  name  and  the  pretence  of  a 
council. 

Besides  these  ecclesiastical  matters  so  highly  important,  great 
abuses  might  also  be  corrected  in  our  political  condition,  great  dis- 
cords of  the  princes  and  estates.  Extortion  and  avarice  have  inva- 
ded us  like  a  flood,  and  they  have  been  defended  under  the  sanction 
of  law.  Insolence,  immorality,  pride,  extravagance  and  haughti- 
ness in  dress,  excess,  gaming,  ostentation,  a  host  of  vices  and  crimes. 


280  PREFACE.  TO    THE    ARTICLES    OF    SMÄLCALD. 

the  wickedness  and  impudence  of  counterfeiters,  the  abduction  of  fe- 
male servants,  of  mechanics,  hirelings,  countrymen,  and  their  most 
iniquitous  valuation  when  put  up  to  sale,  (and  who  can  tell  all  ?) 
have  spread  to  such  an  extent  that  they  could  not  be  reformed  by 
ten  councils  and  twenty  political  elections. 

If  these  abuses  in  church  and  state,  which  are  perpetrated  against 
God,  should  be  discussed  in  a  council,  there  would  be  abundant  sub- 
jects for  deliberation;  nor  would  there  be  any  necessity  for  jests  and 
idle  consultations  about  the  long  gown,  vertical  badges,  razures,  and 
tonsures,  about  broad  belts  and  girdles,  mitres,  caps,  cowls,  staves, 
and  similar  vanities  of  the  bishops  and  cardinals.  If  we  had  suffi- 
ciently pondered  the  will  and  the  command  of  God  in  relation  to  the 
reo-ulation  of  ecclesiastical  and  civil  affairs,  abundant  time  and  op- 
portunity would  afterwards  have  been  left  for  the  reformation 
of  diet,  dress,  of  wax  tapers,  of  razures,  and  of  cells.  But  because 
we  swallow  camels,  and  at  the  same  time  strain  out  gnats,  we  ne- 
glect the  beam,  and  search  for  the  mote, — we  are  able  to  forget  the 
council. 

I  have  therefore  written  but  few  articles.  For  we  have  already 
enough  of  the  commands  of  God  in  the  church,  in  the  state,  at  the 
domestic  altar,  which  we  shall  never  be  able  to  observe  completely. 
What  benefit,  then,  can  result  from  so  great  a  number  of  decrees, 
traditions  and  laws  in  council,  when  the  principal  duties  which  God 
enjoins  upon  us,  will  not  be  regarded  nor  observed  ?  Just  as  if  God 
W'Cre  forced  to  yield  to  our  ridiculous  fantasies,  and  to  suffer,  in  the 
mean  time,  his  holy  commands  to  be  trodden  under  foot.  But  our 
sins  overburden  us,  nor  do  they  permit  God  to  be  gracious,  because 
we  will  not  repent,  and  even  we  desire  to  defend  every  kind  of 
abomination. 

O  Christ  Jesus,  our  Lord  !  Convene  a  council  thyself  and  there 
preside.  Deliver  us  by  thy  glorious  presence.  Be  the  pope  and  the 
bishops  the  subjects  of  deliberation.  They  do  not  regard  thee. 
Assist  us,  then,  miserable  and  poor,  who  are  groaning  for  thee,  who 
are  seeking  thee  from  the  heart,  according  to  the  grace  which  thou 
hast  given  to  us,  through  the  influence  of  the  Holy  Spirit  who  lives 
and  reigns  with  thee  and  with  the  Father,  blessed  forever.     Amen. 


ARTICLES   OK    «MALCALD.  281 

PART  I. 

CONCERNING   THE    EXALTED  ARTICLES  OF   THE   DIVINE   MAJESTY. 


That  the  Father,  Son,  and  Holy  Ghost,  in  one  divine  essence  and 
nature,  three  distinct  persons,  is  one  God,  who  made  heaven 
and  earth. 

II. 
That  the  Father  is  of  no  one,  the  Son  is  begotten  of  the  Father, 
the  Holy  Ghost  proceeds  from  the  Father  and  the  Son. 

III. 
That  neither  the  Father,  nor  the  Holy  Ghost,  but  the  Son  became 
man. 

IV. 

That  the  Son  thus  became  man,  by  being  conceived  of  the  Holy 
Ghost,  without  the  interposition  of  man,  and  being  born  of  the  pure, 
holy  Virgin  Mary :  he  afterwards  suffered,  died,  was  buried,  de- 
scended into  hell,  rose  from  the  dead,  ascended  to  heaven,  sits  at  the 
right  hand  of  God,  in  future  to  judge  the  living  and  the  dead,  &c. 
as  the  Apostolical  and  Athanasian  Symbols,  and  the  smaller  Cate- 
chism, teach. 

There  is  no  dispute  nor  contention  about  these  articles,  and  inas- 
much as  both  of  our  parties  confess  them,  it  is  unnecessary  now  to 
treat  further  of  them. 

PART  II. 

OF    THE   ARTICLES    WHICH    CONCERN    THE    OFFICE   AND    WORK    OF 
JESUS    CHRIST,    OR    OUR    REDEMPTION. 

ARTICLE    I. — THE    CHIEF    ARTICLE. 

That  Jesus  Christ  our  God  and  our  Lord  died  for  our  sins,  and 
was  raised  again  for  our  righteousness^  Rom.  4,  25. 

And  he  alone  is  the  Lamb  of  God,  who  bears  the  sins  of  the  world, 
John  1,  29.     And  God  has  laid  the  sins  of  us  all  on  him,  Isa.  53,  6. 

Again,  they  are  all  sinners,  and  they  are  justified  without  merit, 
by  his  grace,  through  the  redemption  of  Jesus  Christ  in  his  blood, 
&c.,  Rom.  3,  23,  PA. 

36 


282  ARTICLES   OF    SMALCALD. 

Inasmuch,  then,  as  this  must  be  believed,  and  since  it  cannot  be 
obtained  or  comprehended  otherwise  by  works,  law,  or  merit,  it  is 
clear  and  certain,  that  such  faith  alone  justifies  us,  as  Paul,  Rom.  3, 
28,  says :  "  Therefore  we  conclude,  that  a  man  is  justified  by  faith 
without  the  deeds  of  the  law."  Again,  verse  26,  "  That  he  might 
be  just,  and  the  justifier  of  him  which  believeth  in  Jesus." 

Whatever  event  may  happen,  though  heaven  and  earth  may 
fall,  nothing  in  this  article  can  be  yielded  or  rescinded.  "  For 
there  is  none  other  name  under  heaven  given  among  men,  whereby 
we  must  be  saved,"  says  Peter,  Acts  4,  12.  "  And  with  his  stripes 
we  are  healed,"  Isa.  53,  5.  Upon  this  article  depends  all  that 
we  teach  and  do  against  the  pope,  the  devil,  and  all  the  world.  We 
must,  therefore,  be  entirely  certain  of  this,  and  not  doubt,  otherwise 
all  will  be  lost,  and  the  pope  and  the  devil,  and  all  that  is  against 
us,  will  prevail  and  obtain  the  victory. 

ARTICLE   II. — OF    THE   MASS. 

That  the  mass  under  popery  must  be  the  greatest  and  most  terri» 
ble  abomination,  since  it  is  directly  and  strongly  opposed  to  this  chief 
article ;  and  yet  of  all  other  papal  idolatries  it  was  the  most  embel- 
lished and  applauded.  For  it  was  maintained  that  such  offering,  or 
work  of  the  mass,  even  when  performed  by  an  artful  knave,  liberates 
men  from  sins,  both  in  this  life,  and  in  purgatory, — a  thing 
which  the  Lamb  of  God  alone  shall  and  must  do,  as  already 
said.  No  part  of  this  article  can  be  yielded  or  rescinded  ;  for  the 
first  article  will  not  allow  it. 

And  if  there  should  be  a  rational  papist  any  where,  we  might 
speak  to  him  in  the  following  friendly  manner: — First,  why  do  you 
still  adhere  so'  stre.iuously  to  the  mass,  since  it  is  a  mere  human 
device,  not  commanded  of  God  ?  And  we  may  abandon  all  human 
devices',  as  Christ,  Matt.  15,  9,  says :  "  In  vain  they  do  worship  me, 
teaching  for  doctrines  the  commandments  of  men." 

Second,  it  is  an  unnecessary  thing,  which  we  can  omit  without  sir» 
or  danger. 

Third,  vje  can  obtain,  according  to  the  institution  of  Christ,  the 
sacrament  in  a  far  "better  and  a  more  dehghtful  way,  yes,  in  a  way  en- 
tirely more  blissful.  What  use  is  it  then  for  men  to  force  the  world 
into  difficulty  and  misery,  for  the  sake  of  a  fictitious,  useless  advan- 
tage, when  we  can  otherwise  have  it  more  happily  and  dehghtfully  ? 

Let  the  doctrine  be  publicly  preached  to  the  people,  that  the  mass 
as  a  human  invention,  may  be  left  unobserved  without  sinning,  and 
that  no  one  who  does  not  observe  it  will  be  condemned,  but  may 


OF    THE   MASS.  283 

be  saved  without  the  mass  through  better  means,  -we  will  venture 
to  assert  that  the  mass  will  then  discontinue  of  itself;  not  only  among 
the  illiterate  populace,  but  also  among  all  pious,  sincere,  intelligent 
Christians ;  much  more  so,  if  they  should  hear  that  it  is  a  dangerous 
thing,  invented  and  devised  without  the  word  and  will  of  God. 

Fourth,  inasmuch  as  this  incalculable,  inexpressible  abuse  in  re- 
ference to  the  mercenary  purposes  to  which  the  mass  has  been  de- 
voted, has  obtained  in  all  the  world,  it  should  justly  be  allowed  to 
discontinue,  for  the  purpose  of  restraining  this  abuse  alone,  even  if 
the  mass  might  have  something  useful  and  good  in  itself.  How  much 
rather,  then,  should  we  suffer  it  to  cease,  in  order  to  prevent  such  abuse 
perpetually,  since  it  is  entirely  unnecessary,  useless,  and  dangerous, 
and  since  we  can  have  every  thing  in  a  more  necessary,  useful,  and 
indubitable  condition  without  the  mass. 

Fifth,  since  the  mass  neither  is  nor  can  be  any  thing  else, — 
as  the  canon  and  all  the  books  declare, — but  a  work  of  man,  (even 
of  artful  knaves,)  by  which  each  one  individually,  and  others  to- 
gether with  him,  wish  to  reconcile  themselves  before  God,  and  to 
merit  and  obtain  grace  and  remission  of  sins ;  for  to  this  intent  it  is 
held,  when  it  is  held  in  its  best  manner, — for  what  else  should  it  be 
held? — we  consequently  should  and  must  condemn  and  reject  it. 
For  this  is  directly  in  opposition  to  the  chief  article,  which  declares  . 
that  neither  a  wicked  nor  a  pious  mass-servant  with  his  work,  but 
the  Lamb  of  God  and  the  Son  of  Got!,  bears  our  sins. 

And  if  any  one  for  the  purpose  of  making  a  pious  appearance,  should 
pretend  that  he  would,  for  devotional  exercises,  give  or  administer 
the  Lord's  Supper  to  himself,  there  could  be  no  sincerity  in 
the  presumption ;  for  if  he  had  a  sincere  desire  to  commune,  it 
could  be  administered  to  him  unhesitatingly  and  in  the  most  appropri- 
ate manner  in  the  sacrament,  according  to  the  institution  of  Christ. 
But  for  a  person  to  administer  the  sacrament  to  himself,  is  a  human 
presumption,  uncertain  and  unnecessary  as  well  as  forbidden.  Nei- 
ther does  he  know  what  he  is  doing,  since  he,  without  the  word  of 
God,  follows  false  conceptions  and  fanta^es  of  men.  Nor  would  it 
be  right,  if  all  else  were  unexceptionable,  for  one  to  use  the  com- 
mon sacrament  of  the  church  according  to  his  own  caprice,  and  to 
sport  with  it  at  his  pleasure,  independent  of  the  word  of  God,  apart 
from  the  communion  of  the  church. 

This  article  concerning  the  mass  will  be  the  main  and  particular 
point  in  the  council.  For  if  it  might  be  possible  that  they  will  yield 
to -us  in  every  other  article,  yet  they  cannot  yield  to  us  in  this.  As 
iiamppgius  said  at  Augsburg:  "  He  would  rather  permit  himself  to 


284  ARTICLES   OP    SMALCALD. 

be  torn  into  pieces,  than  he  would  allow  the  mass  to  discontinue." 
So  would  I  also  rather,  by  the  help  of  God,  suffer  myself  to  be  re- 
duced to  ashes,  than  permit  a  mass-servant  with  his  works,  whether 
he  be  good  or  bad,  to  be  equal  or  superior  to  my  Lord  and  Savior 
Jesus  Christ.  Thus  we  are  and  remain  eternally  separated  and  op- 
posed to  each  other.  They  truly  feel,  that  if  the  mass  falls,  popery 
will  cease ;  before  they  would  suffer  this  to  come  to  pass,  they  would 
put  all  of  us  to  death,  if  it  were  possible. 

Moreover,  this  dragon  tail,  the  mass,  has  produced  a  multiplicity 
of  abominations  and  idolatries. 

First,  purgatory.  Here  such  a  traffic  was  carried  on  with  requiems, 
vigils,  the  seventh,  thirteenth,  and  annual  celebrations,  and  finally 
with  the  congregation- weeks  and  all-souls-day,  and  soul-bath  in  pur- 
gatory, that  the  mass  was  used  almost  for  the  dead  alone ;  yet  Christ 
instituted  the  sacrament  for  the  living  alone.  Wherefore,  purgatory, 
together  with  all  its  imposing  aspects,  its  methods  of  worship,  and  its 
pretences,  should  be  regarded  as  a  satanical  delusion.  For  it  is  like- 
wise contrary  to  the  doctrine  of  the  chief  article,  that  Christ  alone 
and  not  the  works  of  men,  should  help  our  souls.  And  besides  this, 
there  is  nothing  commanded  us  or  enjoined  concerning  the  dead. 
For  this  reason  we  may  justly  omit  it,  even  if  it  were  not  erroneous 
or  idolatrous. 

Here  the  papists  introduce  Augustine  and  several  Fathers,  who,  it 
is  thought,  have  written  concerning  purgatory,  under  the  impression 
that  we  do  not  perceive  the  purpose  for  which  these  passages  are  ad- 
duced. St.  Augustine  does  not  write  that  there  is  a  purgatory,  nor 
was  there  any  Scripture  to  induce  him  to  write  to  this  effect,  but  he 
leaves  it  doubtful  whether  there  is  one ;  and  he  says :  "His  mother 
desired  to  be  remembered  at  the  altar  and  the  sacrament."  Now, 
all  this  indeed  was  nothing  but  the  natural  devotion  of  a  single  person, 
who  established  no  article  of  faith, — a  thing  which  pertains  to  God 
alone.  But  our  papists  introduce  such  declarations  of  men  for  the 
purpose  of  inducing  men  to  place  confidence  in  their  shameful,  exe- 
crable annual  fair  concerning  the  mass  offered  for  souls  in  purgatory. 
Their  opinions  they  will  fall  far  short  of  pi'oving  by  the  writings  of 
St.  Augustine.  But  whenever  they  shall  have  abolished  this  purga- 
torial annual  fair,  of  which  St.  Augustine  never  dreamed,  then  we 
shall  confer  with  them  whether  St.  Augustine's  words  Independent 
of  the  Scripture,  may  be  tolerated,  and  whether  the  dead  should  be 
remembered  in  the  sacrament.  For  when  men  frame  articles  of  faith 
out  of  the  deeds  or  words  of  the  holy  Fathers,  it  is  of  no  avail ;  for 
their  manner  of  meats,  clothingj  hnusef«,  &c,,  would  also  thnsbecome  an 


OF    THE    MASS.  285 

article  of  faith,  as  was  the  case  with  the  sainted  relics.  But 
nought  else  but  the  word  of  God,  not  even  an  angel,  can  properly 
establish  articles  of  faith. 

Second,  evil  spirits,  with  deception  and  falsehood  unutterable, 
have  practised  many  artifices  malignant  and  wicked,  by  appearing 
as  the  souls  of  persons,  exacting  masses,  vigils,  pilgrimages,  and 
alms.  This  has  been  the  result  of  these  opinions.  All  of  which  we 
were  compelled  to  observe  as  articles  of  faith,  and  to  live  according 
to  their  requisitions ;  and  the  pope  confirmed  these  things,  as  well 
as  he  did  the  mass  and  all  other  abominations.  Upon  this  point  al- 
so we  cannot  yield,  or  concede  any  thing. 

Third,  pilgrimages.  Here  masses,  remission  of  sins,  and  divine 
favors,  are  sought ;  for  the  mass  has  introduced  all  these.  Now,  it 
is  undoubtedly  certain  that  these  pilgrimages,  instituted  without  the 
word  of  God,  are  not  enjoined  upon  us  ;  nor  are  they  necessary, 
while  we  can  enjoy  a  better  state  of  affairs,  and  since  we  may  aban- 
don them  without  sinning  and  incurring  danger.  Why,  then,  do 
men  forsake  their  own  preachers,  the  word  of  God,  their  wives  and 
children,  &c., — the  care  of  these  being  necessary  and  commanded, — 
and  follow  after  useless,  uncertain,  and  pernicious  phantoms  of  the 
devil  ?  Unless  because  the  devil  has  prompted  the  pope  to  commend 
and  confirm  this  procedure,  in  order  that  people,  yes,  multi- 
tudes, might  fall  from  Christ,  rely  on  their  own  works,  and  become 
idolatrous,  which  is  its  worst  consequence,  especially,  as  it  is  useless, 
unbidden,  unadvised,  and  uncertain,  as  well  as  a  pernicious  evil. 
Upon  this  subject,  therefore,  we  cannot  yield  or  concede  any  thing. 
And  let  it  be  preached  that  such  procedure  is  unnecessary 
as  well  as  dangerous,  and  it  shall  then  be  seen  in  what  estimation 
pilgrimages  will  stand. 

Fourth,  fraternities.  Here  the  convents,  canonries,  and  vicarages, 
have  made  over  by  writing,  and  conveyed  by  fair  and  lawful  sale, 
all  the  masses,  good  works,  &c.,  both  for  the  living  and  the  dead, — 
a  transaction  w4üch  is  not  merely  a  human  contrivance,  unsupported 
by  the  word  of  God,  unbidden  and  useless,  but  repugnant  also  to  the 
first  article  concerning  redemption ;  therefore  it  can  by  no  means  be 
tolerated . 

Fifth,  relics  of  saints.  Under  this  name  the  grossest  falsehoods 
are  circulated,  and  egregious  impositions  practised  with  preparations 
from  the  bones  of  domestic  animals.  An  imposition  so  dishonest, 
worthy  to  excite  even  the  derision  of  Satan,  should  long  since 
have  been  exploded  ;  and  indeed  if  even  some  beneficial  result  had 
attended   it,  vrt  unadvised,   unauthorized  by  the  word  of  God,  it 


5J86  ARTICLES    OF    SMALCALD. 

■would  still  be  utterly  useless  and  unnecessary.  But  like  the  mass, 
this  was  its  worst  feature, — people  were  bound  to  believe  it  capable 
of  securing  pardon  and  the  remission  of  sins. 

Sixth,  here  indulgences  present  themselves,  which  are  attributed 
both  to  the  living  and  the  dead,  yet  for  money,  for  which  this 
sacrilegious  Judas,  or  the  pope,  sells  the  merits  of  Christ,  together 
•with  the  superfluous  merits  of  all  saints,  and  of  the  whole  church. 
All  of  which  cannot  be  tolerated,  and  it  is  likewise  not  only  without 
the  authority  of  God's  word,  and  without  an  adequate  motive  or 
command,  but  it  is  also  repugnant  to  the  first  article.  For  the  mer- 
it of  Christ  cannot  be  obtained  by  our  works  or  money,  but  by  grace 
through  faith,  without  any  money  or  merit ;  not  through  the  power 
of  the  pope,  but  through  the  preaching  of  the  word  of  God,  it  is 
held  forth  and  offered. 

Of  the  invocation  of  saints. 

The  invocation  of  saints  is  also  an  antichristian  abuse,  repugnant 
to  the  first  chief  article,  and  destructive  of  the  knowledge  of  Christ. 
It  is  likewise  neither  commanded  nor  advised,  and  is  without  exam- 
ple in  Scripture.  And  all  things  are  more  abundantly  offered  unto  us 
in  Christ,  so  that  we  have  no  need  for  invocation  of  saints,  even  if 
there  might  b'fe  something  good  and  precious  connected  with  it, 
which,  however,  is  not  the  fact.   . 

And  although  angels  in  heaven  pray  for  us,  (as  Christ  himself  also 
does,)  and  also  saints  on  earth,  or  perhaps  also  in  heaven ;  it  still 
does  not,  however,  follow  that  we  should  invoke  angels  and  saints, 
adore  them,  fast  on  account  of  them,  solemnize  them,  hold  masses 
for  them,  sacrifice  unto  them,  establish  churches  and  altars  to  them, 
institute  divine  service  to  them,  and  serve  them  in  other  ways  be- 
sides, regarding  <;hem  as  auxiliaries,  attributing  all  manner  of  assis- 
tance to  them,  and  assigning  unto  each  one  a  particular  office,  as  the 
papists  teach  and  do ;  for  this  is  idolatry,  and  such  honor  pertains 
to  God  alone.  For  you  as  a  Christian  and  a  saint,  can  pray  for  me 
here  upon  earth,  not  only  in  a  single  instance,  but  in  every  time  of 
need.  But  I  should  not,  therefore,  invoke,  adore,  and  solemnize 
you ;  fast,  sacrifice,  and  hold  masses,  for  your  honor,  and  place  upon 
you  my  faith  unto  salvation.  I  can  otherwise  truly  honor,  love,  and 
thank  you  in  Christ.  Now,  if  such  idolatrous  worship  of  an- 
gels and  dead  saints,  were  abolished,  other  honors  would  be 
harmless,  yes,  soon  forgotten.  For  if  advantage  and  assistance, 
both  temporal  and  spiritual,  were  no  more  to  be  expected,  they 
,^^ou!d  indeed   leave   the  saints  in  peace,  both  in  the  grave  and  ip 


OF    THE   INVOCATION    OF    SAINTST.  287 

heaven ;  for  gratuitously  or  through  love,  no  one  would  either  re- 
member, esteem,  or  honor  them  much. 

And  in  short,  the  mass  itself,  that  which  results  from  it,  that 
which  attaches  to  it,  we  cannot  tolerate  ;  and  we  must  condemn  it, 
in  order  that  we  may  preserve  the  use  and  reception  of  the  holy  sa- 
crament, through  faith,  pure  and  indubitable,  according  to  the  institu- 
tion of  Christ. 

ARTICLE    III. — OF    INSTITUTIONS    AND    MONASTERIES. 

The  institutions  and  convents,  heretofore  established  with  good 
intentions,  for  the  purpose  of  rearing  learned  persons,  and  chaste  and 
modest  females,  should  again  be  restored  to  this  use,  in  order  that 
we  may  have  pastors,  preachers,  and  other  officers  in  the  church, 
and  other  useful  persons  for  civil  government  in  cities  and  countries, 
and  also  well-bred  virgins  for  the  social  ties  and  domestic  offices. 

Where  these  convents  do  not  contribute  to  this  object,  it  is  better  to 
leave  them  lying  waste,  or  to  pull  them^down,  than  that  they  should 
with  their  blasphemous  services  to  God,  devised  by  men,  be  regarded 
as  something  better  than  the  common  conditioHS  of  Christians,  and  as 
offices  and  orders  instituted  of  God.  For  all  this  is  also  opposed  to 
the  first  chief  article  concerning  the  redemption  through  Jesus 
Christ.  And  besides,  they  are  also,  like  all  other  human  inventions, 
neither  commanded,  nor  necessary,  nor  useful,  but  dangerous  and 
productive  of  vam  labor  and  trouble,  as  the  prophets  call  such  ser- 
vices to  God,  Aven,  that  is,  labor. 

ARTICLE    IV. OF    POPERV. 

The  pope  is  not  Jure  tUvino,  or  according  to  the  ^'ord  of  God, 
the  head  of  all  Christianity,  for  this  belongs  to  one  alone,  who  is 
Jesus  Christ ;  but  he  is  only  bishop,  or  parson  of  the  church  at 
Rome,  and  of  others  who  have  voluntarily,  or  through  human  author- 
ity, (that  is,  through  the  political  magistracy,)  joined  themselves  to 
him,  not  under  him,  as  a  lord,  but  equal  with  him,  as  brothers  and 
companions,  to  be  Christians,  as  the  ancient  councils  and  the  age  of 
St.  Cyprian,  show. 

But  now  no  bishop  is  allowed  to  call  the  pope  brother,  as  was 
done  m  the  days  of  Cyprian ;  but  they,  yes,  even  emperors  and 
kings,  must  call  him  most  g-racious  lord.  This  arrogance  we  cannot, 
with  good  conscience,  nor  will  we,  nor  should  we,  approve.  But 
whoever  wishes  to  do  so,  may  do  it  without  consulting  us. 

Hence  it  followed,  that  all  that  the  pope  through  this  false,  in- 
discreet, blasphemoi.is,  usurped  power,  has  done  and  undertaken,  hat? 


888  ART1CJ.LS    OF    SMALCALD. 

been,  and  is  still,  mere  diabolical  actions  and  institutions,  (excepting 
that  which  concerns  political  government,  in  which  God,  even  through 
a  tyrant  and  a  knave,  permits  much  good  to  be  effected  for  a  people,) 
to  the  perdition  of  the  holy,  universal,  Christian  church,  (so  far  as  it 
depended  on  him,)  and  to  the  destruction  of  the  first  chief  article 
concerning  the  redemption  secured  by  Jesus  Christ. 

For  all  his  bulls  and  books  are  extant,  in  which  he  roars  like  a 
lion,  (as  the  angel.  Rev.  12,  describes,)  exclaiming  that  no  Christian 
can  be  saved,  unless  he  be  obedient  and  subject  to  the  pope  in  all  things 
that  he  wishes,  says,  or  does.  All  of  which  is  nothing  else  but  as- 
serting, that  if  even  you  believe  in  Christ,  and  are  in  possession  of 
all  things  in  him  that  are  essential  to  salvation,  it  avails  no- 
thing, and  all  is  vain,  if  you  do  not  hold  me  as  your  god,  and  are 
not  subject  and  obedient  to  me.  When  at  the  same  time  it  is  evident, 
that  the  holy  Christian  church  was  without  a  pope,  at  least  upwards 
of  five  hundred  years ;  and  even  to  this  day  the  Greek  church  and 
those  of  many  other  languages,  have  never  been,  and  are  not  now, 
under  the  pope.  Consequently  it  is,  as  has  been  frequently  said,  a 
human  device,  unadvised,  useless,  and  ineffectual ;  for  the  ho- 
ly Christian  church  can  exist  without  such  head,  and  it  might  have 
existed  in  better  circumstances,  if  such  head  had  not  been  reared  up 
by  the  devil.  Nor  is  popery  of  any  use  in  the  church ;  for  it  exer- 
cises no  Christian  office,  and  thus  the  Christian  church  must  continue 
and  stand  without  the  pope. 

And  I  will  suppose,  that  the  pope  would  admit  that  he  is  not 
supreme  jure  divino,  or  according  to  the  command  of  God,  but  in  or- 
der that  the  union  of  Christians  might  be  the  more  effectually 
preserved  against  sectarians  and  heretics,  there  should  be  a  head  to 
which  all  the  others  adhere.  Such  head  then  would  be  elected  by 
men,  and  it  would  lie  within  human  choice  and  power,  to  change  or 
to  remove  that  head.  The  council  at  Constance  adopted  nearly  this 
same  method  with  the  popes,  removing  three,  and  electing  the  fourth. 
I  would  suppose  then,  I  say,  that  the  pope  and  the  see  at  Rome, 
would  admit  and  accept  this,  which  however  is  impossible ;  for  he 
would  be  compelled  to  permit  his  whole  government  and  ecclesiastical 
establishment  to  be  subverted  and  destroyed,  with  all  his  rites  and  books. 
In  short,  he  cannot  do  it.  Eventhenthe  condition  of  Christianity  would 
not  be  amended  by  it,  and  there  would  be  more  sectarians  than  before. 
If  then,  we  are  not  compelled  according  to  the  command  of  God 
to  be  subject  to  such  head,  but  only  according  to  the  good  will  of 
men,  it  would  readily  and  in  a  short  time  be  rejected,  and  finally 
not  retain  a  single  member.     It  would  likewise  not  have  to  be 


or  POPERY.  289 

always  at  Rome,  or  at  any  other  particular  place,  but  where  and  in 
whatever  church  God  would  cjivc  a  man  who  might  be  qualified  for 
this  purpose.  This  indeed  would  constitute  an  unlimited,  perplexed, 
and  confused  state  of  affairs  I 

Therefore,  the  church  can  never  be  better  governed  and  pre- 
served, than  by  us  all  living  under  one  head, — Christ, — the  bishops  be- 
ing all  equal  with  respect  to  their  office,  though  unequal  with  re- 
spect to  their  endowments,  and  diligently  adhering  together  in  coli- 
formity  of  doctrine,  faith,  sacraments,  prayer,  and  works  of  lore, 
&c.,  as  St.  Jerome  writes,  that  the  priests  at  Alexandria  ruled  the 
cbuich  in  one  collective  body ;  and  so  did  the  Apostles,  and  all 
bishops  in  the  whole  circle  of  Christianity,  until  the  pope  elevated 
his  head  above  all. 

This  fact  proves  forcibly  that  he  is  opposed  to  Christ,  or  is  the 
true  Antichrist,  who  has  set  himself  against,  and  elevated  himself  a- 
bove  Christ,  since  he  will  not  permit  Christians  to  be  saved  without 
his  power  ;  nothing  of  which,  however,  is  either  ordered  or  comman- 
ded of  God.  This  may  with  propriety  be  termed  setting  ones  self 
above  and  against  God,  as  Paul,  2  Thess.  2,  4,  says.  Neither  the 
Turk  nor  the  Tartar  act  in  this  way,  as  atrocious  enemies  as  they 
are  to  Christians ;  but  they  allow  those  to  believe  in  Christ  who 
wish  to  do  so,  and  they  accept  tribute  and  corporeal  obedience  from 
Christians. 

But  the  pope  prohibits  this  faith,  and  says  that  men  must  be  obe- 
dient to  him,  if  they  wish  to  be  saved.  This  we  are  unwilling  to 
do,  but  will  rather  die  on  account  of  it,  in  the  name  of  God.  All 
this  has  resulted  from  the  compulsion  of  calling  him  the  supreme  ruler, 
{jure  divino,)  over  the  Christian  church.  Therefore,  he  had  to  set 
himself  equal  with  Christ,  and  above  him,  declaring  himself  the  head, 
afterwards  lord  of  the  church,  finally  of  the  whole  world  ;  boasting 
himself  purely  a  terrestrial  god,  till  he  even  undertook  to  command 
the  angels  in  heaven.  And  when  a  line  of  distinction  is  drawn  be- 
tween the  doctrine  of  the  pope,  and  that  of  the  holy  Scripture,  or 
when  they  are  held  in  comparison,  it  will  appear  that  the  pope's 
doctrine,  even  in  its  best  features,  is  taken  from  imperial,  pagan 
rights;  and  it  teaches  political  affairs  and  jurisdiction,  as  his  decre- 
tals prove.  Accordingly,  it  teaches  ceremonies  concerning  churches, 
vestments,  meats,  persons,  and  puerile  plays  of  visors  and  foolish 
works  without  measure  ;  but  in  all  this  there  is  nothing  about  Christ, 
faith,  and  the  commandments  of  God. 

Finally,  it  is  nothing  but  the  devil  hnnsclf,  when  the  pope  in  oji- 
position  to   God,   urges  and   disseminates   his  falsehoods  concerjiing 

37 


290  ARTICLES    OF    SMALCALD.- 

masses,  purgatory,  monastic  life,  self-devised  works,  and  services  to 
God, — which  constitute  true  popery, — and  tortures  and  puts  to 
death  all  Christians,  who  will  not  regard  and  honor  this  abomination 
of  his  above  all  things.  Therefore,  as  little  as  we  can  adore  the 
devil  as  a  lord  or  God,  so  little  can  we  tolerate  his  apostle,  the  pope 
or  antichrist,  in  his  kingdom  as  head  and  lord.  For  falsehood  and 
murder,  a  destruction  of  body  and  soul  eternally,  is  his  papal  go- 
vernment chiefly, — this  I  have  shown  in  many  of  my  books. 

In  these  four  articles  they  will  have  enough  to  condemn  at  the 
council ;  for  they  cannot  and  will  not  concede  to  us  the  least  mem- 
ber of  a  single  one  of  these  articles.  For  this  we  must  be  prepared, 
and  animate  ourselves  with  the  hope  that  Christ  our  Lord  has  as- 
sailed his  adversaries,  and  will  pursue  them  with  his  Spirit  and  with 
his  judgment.     Amen. 

For  at  the  council  we  shall  not,  as  at  Augsburg,  stand  before  the 
Emperor,  or  temporal  authority,  who  published  a  very  gracious  sum- 
mons, and  permitted  matters  to  be  investigated  in  kindness ;  but  we 
shall  stand  before  the  pope  and  the  devil  himself,  who  does  not  in- 
tend to  listen,  but  merely  to  condemn,  to  murder,  and  force  us  into 
idolatry.  Therefore  we  dare  not  here  kiss  his  feet,  or  say  :  You  are 
ray  gracious  lord ;  but  as  the  angel  in  Zechariah,  Zech.  3,  2,  said  i 
God  rebuke  thee^  Satan. 

PART  III. 

©ONCERNING  THE  FOLLOWING  POINTS  OR  ARTICLES,  WE  MAY  TREAT 
WITH  LEARNED,  SENSIBLE  MEN,  OR  AMONG  OURSELVES.  ThE 
POPE  AND  HIS  KINGDOM  DO  NOT  CONCERN  THEMSELVES  MUCH 
ABOUT  THEM.  FoR  WITH  THEM  CONSCIENCE  IS  A  TRIFLING 
MATTER.  But  the  things  which  THEY  ESTEEM  ARE  GOLD, 
HONOR,    AND    POWER. 

i.   OF    SIN. 

Here  we  must  confess,  as  Paul  says,  Rom.  5,  12,  that  sin  en- 
tered by  one  man,  Adam,  by  whose  disobedience  all  persons  be- 
came sinners,  subject  to  death  and  the  deviL  This  is  called  he- 
reditary, or  original  sin» 

The  fruits  of  this  sin  are  the  following  evil  deeds,  forbidden  in  the 
decalogue ;  as,  unbelief,  false  faith,  idolatry,  want  of  fear  to 
God,  arrogance,  desperation,  blindness  ;  and  in  short,  ignorance  and 
disesteem  of  God ;  finally,  falsehood,  swearing  by  the  name  of 
God,   indevotion,   irreverence.,   disrespect   for   the   word   oi  God, 


■  OF    SIN.  291 

disobedience  to  parents,  murder,  incontinence,   theft,  fraud,  &c. 

This  hereditary  sin  is  a  corruption  of  nature  so  deep  and  evil,  that 
it  cannot  be  understood  by  the  reason  of  any  man,  but  it  must  be  be- 
lieved from  the  revelation  of  Scripture,  Psalm  51,  7,  Rom.  5,  12, 
Exod.  33,  3,  Gen.  3,  7-  Therefore,  the  dogmas  of  the  Schoolmen, 
are  mere  errors  and  blindness  contrary  to  this  article,  in  which  it  is 
taught: — 

*'■  That  after  the  fall  of  Adam,  the  natural  powers  of  man  remain- 
ed whole  and  uncorrupted,  and  man  by  nature  has  right  reason  and 
a  good  will,  as  philosophy  teaches. 

"  And  that  man  has  freedom  of  will  to  do  good,  and  to  omit  evil, 
and  on  the  contrary,  to  omit  good,  and  to  do  evil. 

"Again,  that  man  by  his  own  natural  powers,  is  able  to  observe 
and  do  all  the  commandments  of  God. 

"  And,  that  he  is  able  by  his  own  natural  powers,  to  love  Gfod 
above  all  things,  and  his  neighbor  as  himself. 

"  Again,  if  a  person  does  as  much  as  lies  in  his  power,  God  will 
certainly  grant  him  his  grace. 

"  And  if  he  wishes  to  approach  the  Eucharist,  it  is  not  neces- 
sary for  him  to  have  a  good  intention  to  do  good,  but  it  is  sufficient 
for  him  not  to  have  a  bad  intention  to  commit  sin ;  so  entirely  good 
is  nature,  and  so  efficacious  is  the  sacrament. 

"  Again,  it  is  not  founded  in  the  Scripture,  that  the  Holy  Ghost 
with  his  grace,  is  necessarily  required  to  a  good  work." 

These  and  many  other  similar  points,  have  originated  from  a  mis- 
apprehension and  ignorance  both  of  sin  and  of  Christ,  our  Savior, 
and  they  are  real  pagan  doctrines,  which  we  cannot  tolerate.  For 
if  this  doctrine  should  be  right,  Christ  died  in  vain,  since  there  is  no 
injury  or  siji  in  man,  for  which  he  should  die ;  or  he  would  have 
died  only  for  the  body,  and  not  also  for  the  soul,  since  the  soul  is 
sound,  and  death  is  pernicious  only  to  the  body. 

II.    OF    THE  X.AW. 

Here  we  maintain  that  the  law  was  given  of  <jrod,  ürst  that  sin 
might  be  prohibited  by  the  menaces  and  terrors  of  punishment,  and  by 
the  promises  and  annunciations  of  favors  and  beneficence.  Butall  this 
on  account  of  malice,  which  works  sin  in  man,  proved  ineffectual. 
For  some  became  worse  on  account  of  it,  namely,  those  who  were  en- 
emies to  the  lavv",  because  it  forbids  that  which  they  freely  do, 
and  commands  that  which  they  do  not  freely  perform.  Where- 
fore, unless  restrained  by  punishment,  they  do  more  now  against 
->t|ip  law   than   before-      Those   then   are   the   rude,   wicked  peo- 


292  ARTICLES   OF   SMALCALD. 

pie,  who  commit  evil,  wherever  occasion  and  opportunity  per- 
mit. 

Others  become  blind  and  arrogant,  imagining  that  they  observe, 
and  are  able  to  keep  the  law  by  their  own  powers,  as  said  above  in 
the  quotation  from  the  Schoolmen.  Hence  originate  hypocrites  and 
false  saints. 

But  the  principal  office  or  energy  of  the  law  is,  to  reveal  original 
sin  with  all  its  fruits,  and  to  show  unto  man  how  entirely  and  deep- 
ly his  nature  has  fallen,  and  how  utterly  and  totally  depraved  it  is ; 
so  that  the  law  must  say,  that  he  has  no  God,  nor  regards  him,  a-» 
doring  other  gods, — things  which  he  would  not  before,  and  without 
the  law,  have  believed.  On  account  of  this,  he  is  alarmed  and  hum- 
bled ;  he  despairs  and  desponds ;  he  anxiously  desires  help,  and  knows 
not  from  what  source ;  he  begins  to  become  at  enmity  with  God, 
and  to  murmur.  Then,  it  may  be  said,  the  law  worketh  wrath, 
Rom.  4,  15  ;  sins  become  greater  through  the  law,  Rom.  5,  13,  20. 

III.     OF    REPENTANCE. 

This  office  of  the  law  the  New  Testament  retains,  and  enforces, 
as  Paul  does,  Rom.  1,  18,  saying :  "  For  the  wrath  of  God  is  re- 
vealed from  heaven  against  all  ungodliness  and  unrighteousness  of 
men."  Again,  chap.  3,  verses  19  and  20 :  "  That  all  the  world 
may  become  guilty  before  God."  And  Christ,  John  16,  9,  says : 
"  The  Holy  Ghost  will  reprove  the  world  of  sin." 

This  is,  then,  the  thunder-bolt  of  God  by  which  he  prostrates  both 
open  smners  and  pretended  saints,  and  pronouncesnoneof  them  just, 
but  drives  all  of  them  into  fear  and  desperation.  This  is  the  ham- 
mer, as  Jeremiah,  Jer.  23,  29,  says :  "  Is  not  my  word  like  a  ham- 
mer that  breaketh  the  rock  in  pieces."  This  is  not  activa  contritio, 
an  affected  contrition,  but  passiva  contritio,  true  ^qrrow  of  the  heart, 
a  passion  and  feeling  pf  death. 

And  this  is  then  a  commencement  of  true  repentance;  and  here 
man  must  hear  such  sentence  :  Your  claims  are  nothing,  whether  you 
be  notorious  sinners,  or  saints  in  your  opinion ;  you  must  all  become 
otherwise  and  act  otherwise  than  you  now  are  and  act,  no  matter 
who  and  how  great,  how  wise,  how  powerful,  and  holy  you  may  be, 
here  no  one  is  pious. 

But  to  this  office  the  New  Testament  instantly  subjoins  the  con- 
solatory promises  of  grace  through  the  Gospel,  which  we  should 
believe,  as  Christ,  Mark  1,  15,  says:  "  Repent  ye,  and  believe  the 
Gospel;"  that  is,  become  and  ;ict  otherwise,  and  believe  my  pro- 
mises.    And  before  Clirist.  Jo]iii  was  called  a  prenclier  of  rpppntanccj 


OF    REPENTANCE.  293 

however  for  remission  of  sins ;  that  is,  he  should  reprove  all  of  them, 
and  convict  them  of  sin,  so  that  they  might  know  what  they  were 
in  the  sight  of  God,  and  recognize  themselves  as  lost  persons,  and 
thus  be  prepared  unto  the  Lord  for  the  reception  of  grace,  and  to 
await  and  accept  remission  of  sins  from  him.  Thus  Christ  himself 
also,  Luke  24,  47,  says :  "  That  repentance  and  remission  of  sins 
should  be  preached  in  his  name  among  all  nations." 

But  wherever  the  law  exercises  this  office  alone  without  an  annex- 
ation of  the  Gospel,  there  is  death  and  hell,  and  man  must  despair, 
like  Saul  and  Judas  did,  as  Paul  says,  that  the  law  puts  to  death 
through  sins,  Rom.  7,  8.  On  the  contrary,  the  Gospel  offers  con- 
solation and  forgiveness,  not  only  in  one  way,  but  through  the  word, 
the  sacraments,  and  the  like,  as  we  shall  hear ;  so  that  the  redemp- 
tion is  indeed  abundant  with  God, — as  the  180th  Psalm  verse  7, 
says, — against  the  great  oppression  of  sins. 

But  now  we  must  contrast  the  false  repentance  of  the  sophists 
with  true  repentance,  in  order  that  both  may  be  the  better  under- 
stood. 

Of  the  false  repentance  of  the  -papists. 

Impossible  was  it,  for  them  to  teach  correctly  concerning  repen- 
tance, because  they  did  not  perceive  the  true  sins ;  for,  as  already 
said,  they  foamed  improper  conceptions  in  reference  to  hereditary 
sin,  asserting  that  the  natural  powers  of  man  remained  whole  and 
uncorrupted,  that  reason  is  able  to  teach  correctly,  that  the  will 
can  act  according  to  it,  and  that  God  will  certainly  grant  his  grace, 
if  a  person  does  as  much  as  lies  in  his  power,  according  to  his  free 
will. 

From  this  it  must  follow,  that  they  repented  only  of  actual  sins; 
such  as  evil  volunlary  thoughts,  (for  evil  emotions,  lust,  irritations, 
were  not  sins,)  evil  words,  evil  works,  which  the  free  will  could 
.easily  have  avoided.  < 

And  they  allege  that  in  this  repentance  there  are  three  parts : — 
.contrition,  confession,  and  satisfaction  or  expiation  ;  with  this  con- 
solation and  promise,  that  if  a  person  truly  repent,  confess,  and 
make  satisfaction,  he  has  merited  remission  by  these  acts,  and  made 
jcorapensation  for  his  sins  in  the  sight  of  God.  Thus  they  directed 
the  people  in  repentance  to  a  reliance  on  their  own  works.  Hence 
originated  this  declaration  on  the  pulpit, — when  the  common  con- 
fession was  declared  to  the  populace,: — "  Prolong,  Lord  God,  my 
/Jays,  till  I  repent  of  my  sins  and  amend  my  life." 

Herr- nolliino-  was  said  in  reference  to  Christ,  and  nothing  was 


S94  ARTICLES    OF    SMALCALD. 

mentioned  concerning  faith,  but  they  hoped  to  overcome  and  exter- 
minate their  sins  in  the  sight  of  God  by  their  own  works.  With 
this  view  we  also  became  priests  and  monks,  so  that  we  ourselves 
might  resist  sins. 

This  method  was  also  adopted  in  contrition,  inasmuch  as  no  one 
could  think  of  all  his  sins,  (especially,  of  all  that  were  committed 
during  the  whole  year,)  they  subjoined  this  idle  fallacy  : — "  If  the 
sins  which  have  escaped  the  memory,  afterwards  recur  unto  the 
mind,  they  must  be  repented  for  and  confessed."  In  the  mean 
time  they  were  submitted  to  the  grace  of  God. 

Moreover,  since  no  one  knew  the  extent  or  quantity  of 
contrition  requisite  as  a  sufficiency  in  the  sight  of  God,  they  gave 
this  consolation : — Whoever  cannot  have  contritionem,  that  is  con- 
trition, should  have  attrition,  which  we  may  term  a  half,  or  a  com- . 
mencement  of  contrition  ;  for  they  did  not  understand  either  of  these 
themselves,  and  even  now  know  as  little  what  they  imply  as  I  do. 
Such  attrition  was,  then,  accounted  contrition,  in  coming  to  confes- 
sion. 

And  when  it  so  happened,  that  one  said  he  could  not  have  con- 
trition, or  sorrow  for  his  sins,  as  might  happen  in  profligate  affec- 
tion, or  revenge,  &c.,  they  asked  whether  he  did  not  wish,  or  freely 
desire,  that  he  might  have  contrition  ?  He  then  said,  yes ;  for  who 
would  say  no  in  this  case  ?  would  the  devil  himself?  Then  they 
received  this  contrition,  and  remitted  his  sins  on  account  of  this  his 
good  work.     Here  they  alleged  the  example  of  St.  Bernard. 

Here  we  see  how  the  blind  reason  of  men  gropes  in  divine  things, 
and  seeks  consolation  in  their  own  works  according  to  their  fancies, 
without  being  able  to  think  of  Christ  or  faith.  When  we  view  these 
things  perspicuously,  such  contrition  is  an  affected  and  devised 
thought  from  man's  own  powers,  without  faith,  without  a  knowl- 
edge of  Christ ;  and  in  this  contrition  the  poor  sinner,  when  thinking 
of  lust  or  revenge,  would  at  times  rather  have  laughed  than 
mourned,  excepting  those  who  were  really  smitten  by  the  law,  or 
vainly  afflicted  by  the  devil  with  pensive  minds ;  otherwise  this  con- 
trition was  really  nothing  but  hypocrisy,  and  it  did  not  mortify  the 
lust  of  sin.  For  they  were  compelled  to  affect  contrition,  but  if  it 
had  been  left  to  their  own  choice,  they  would  rather  have  sinned 
more. 

This  was  the  course  pursued  in  confession :  each  one  was  com- 
,pelled  to  enumerate  all  his  sins, — wliich  is  a  thing-  impossible, — this 
was  a  severe  embarrassment ;  but  those  sins  which  had  escaped  his  me- 
^iqaory  were  reroitted  unto  him  so  far,  that  if  they  recurred  to  hin\.  he 


OF    KEPENTA^•Ci:.  295 

must  still  confess  them.  In  this  way  he  could  never  know  when  he 
had  confessed  sufficiently,  or  when  his  confession  should  once  have 
terminated  ;  he  was  nevertheless  referred  to  his  own  works,  and  thus 
consoled :  namely,  that  the  more  completely  he  confessed,  and  the  more 
he  became  ashamed,  and  the  more  he  thus  debased  himself  before  the 
priests,  the  sooner  and  the  better  he  made  satisfaction  for  sins, 
and  that  such  humility  certainly  merits  an  impartation  of  God's 
grace. 

Here  there  was  neither  faith  nor  Christ.  The  virtue  of  absolu- 
tion was  not  explained  to  him ;  but  his  consolation  consisted  in  the 
enumeration  of  sins  and  in  abasement.  But  the  torture,  fraud,  and 
idolatry,  resulting  from  this  confession,  cannot  be  related. 

Satisfaction  or  expiation  is  by  far  the  most  perplexing ;  for  no 
person  could  know  how  much  he  should  do  for  one  sin  alone,  much 
less  for  all.  Here  they  resorted  to  an  artifice,  namely,  by  imposing 
a  small  satisfaction  which  could  be  easily  observed,  as  five  Paternos- 
ters, one  day's  fasting,  &c.,  in  other  respects,  which  they  said  were 
required  in  repentance,  they  referred  them  to  purgatory. 

This  was  also  productive  of  great  distress.  For  some  thought 
that  they  never  should  be  liberated  from  purgatory,  because  accord- 
ing to  the  ancient  canons  a  repentance  of  seven  years  was  assigned 
for  one  fatal  sin ;  and  yet  our  dependance  rested  on  our  work  of 
satisfaction ;  and  if  the  satisfaction  could  have  been  complete,  the 
dependance  would  have  rested  wholly  upon  it,  and  neither  faith  nor 
Christ  would  have  been  necessary, — but  this  was  impossible.  Now, 
if  one  had  thus  exercised  penance  a  hundred  years,  he  still  could  not 
have  known  when  he  would  have  effected  a  perfect  and  final  peni- 
tence. This  is  perpetually  repenting,  and  never  arriving  at  repen- 
tance. 

Here  then,  the  holy  see  of  Rome  came  to  the  assistance  of  the 
miserable  church,  and  devised  indulgences,  in  which  he  remitted  and 
arrested  the  satisfaction  or  expiation,  first  particularly,  for  seven 
years,  a  hundred  years,  &.C.,  and  distributed  them  among  the  cardi- 
nals and  bishops,  so  that  one  could  grant  indulgence  for  a  hundred 
years,  another  for  a  hundred  days.  Eut  the  power  of  relaxing  the^ 
total  satisfaction,  he  reserved  to  himselt". 

Now,  when  this  began  to  increase  the  pecuniary  interests,  and 
the  fair  of  bulls  became  profitable,  he  devised  the  golden  year, 
{Güldeyi-Jakr,)  which  he  wished  to  celebrate  at  Rome.  This  he 
called  a  remission  of  all  crimes  and  pupishments.  Thither  the  peo- 
ple flocked ;  for  every  one  ardently  desired  to  be  relieved  of  his 
'oppressive  and  intolerable  burden.     This  was  finding  and  heaving 


.296  .  ARTICLES   OF    SMALCALD. 

up  the  treasure  of  the  earth.  Immediately  the  pope  hastened  fur- 
ther, and  multipUed  many  golden  years,  one  upon  another ;  but  the 
more  money  he  swallowed,  the  wider  his  throat  became. 

He  therefore,  afterwards  sent  out  through  the  agency  of  his  legates 
those  years,  till  all  churches  and  houses  were  filled  with  golden  years. 
Finally,  he  rushed  into  purgatory  among  the  dead  also,  first  by  in- 
stituting masses  and  vigils,  afterwards  with  indulgences  and  golden 
years ;  and  at  last  souls  became  so  cheap,  that  he  liberated  one 
for  a  groat. 

Still  all  this  availed  nothing.  For  the  pope,  though  he  taught 
the  people  to  depend  and  rely  on  these  indulgences,  he  still  however 
rendered  it  doubtful  again ;  for  he  asserted  in  his  bulls,  that  whoev- 
er wished  to  be  a  partaker  of  indulgences  or  golden  years,  should 
have  attained  contrition,  made  confession,  and  contributed  money. 
Now,  we  have  already  heard  that  the  contrition  and  confession  of 
those  are  doubtful  and  hypocritical.  For  no  one  knew  which  souls 
might  be  in  purgatory ;  and  if  there  might  be  some  in  it,  no  one 
knew  which  had  repented  and  confessed  correctly.  Thus  he  took 
the  beloved  money,  and  in  the  mean  time  consoled  them  by  his  pow- 
er and  indulgence,  and  still  referred  them  again  to  their  uncertain 
works. 

Now,  where  there  were  some,  who  did  not  conceive  themselves 
guilty  of  these  actual  sins  in  thoughts,  words,  and  actions,  as  I  and 
ray  equals  in  monasteries  and  institutions,  the  monks  and  priests, 
wished  to  be,  who  by  fasting,  prayer,  watching,  holding  of  masses, 
rough  clothing,  hard  couches,  &c.,  strove  against  evil  thoughts,  and 
with  earnestness  and  fervency  desired  to  be  holy  ;  and  yet  the  hered- 
itary, innate  evil  sometimes  without  our  being  conscious  of  it,  (as 
St.  Augustine  and  Jerome  with  others  confess,)  exercised  its  na- 
ture ;  still  we  mutually  held,  as  we  taught,  that  there  were  some 
so  holy, — those  who  were  without  sin,  and  full  of  good  works — 
that  we  under  this  view,  imparted  and  sold  to  others  our  super- 
fluous good  works,  in  contributing  to  their  salvation.  This  is 
indeed  true,  and  there  are  seals,  letters,  and  examples  to  this  effect, 
at  hand. 

These  had  no  need  of  repentance.  For,  why  should  there  be 
contrition  in  them,  since  they  did  not  consent  to  evil  thoughts  ? 
What  would  they  confess,  since  they  avoided  words  ?  For  what 
purpose  would  they  make  satisfaction,  since  they  were  innocent  of 
the  deed,  so  that  they  could  even  sell  their  supererogatory  righte- 
ousness to  other  poor  sinners  ?  Saints  like  these  were  also  the  Phar- 
isees and  Scribes  in  the  time  of  Christ. 


OK    REPENTANCE.  •  297 

Here  the  fiery  angel,  St.  John,  appears,  who  is  the  true  preacher 
of  repentance,  and  with  one  word,  as  with  a  clap  of  thunder,  pros- 
trates both  together,  (the  buyers  and  venders  of  works,)  saying : 
"Repent,"  Matt.  3,  8.  The  former  think,  "we  have  surely  repen- 
ted," the  latter,  "  we  need  no  repentance."  But  John  says  both  of 
you  need  repentance;  for  your  penitence  is  false  ;  and  they  are  false 
saints,  and  both  you  and  they  need  remission  of  sins,  since  neither 
you  nor  they  yet  know  what  real  sin  is,  much  less,  that  you  should 
have  repented  or  avoided  it.  Neither  you  nor  they  are  good,  you 
are  full  of  unbelief,  indiscretion,  and  ignorance  concerning  God  and 
his  will ;  for  here  he  is  present,  of  whose  fulness  ice  must  all  re- 
ceive, and  grace  for  grace,  John  1,  16  ;  and  no  man  can  be  justified 
in  the  sight  of  God  without  him.  Therefore,  if  you  w^ish  to  repent, 
repent  truly  ;  your  repentance  avails  nothing.  And  you  hypocrites 
you  who  need  no  repentance,  you  "  generation  of  vipers,  who  hath 
warned  you  to  flee  from  the  wrath  to  come?"  &c.  Matt.  3,  7. 

In  like  manner  St.  Paul  also  preaches,  Rom.  3,  10,  11,  12,  say- 
ing :  "  There  is  none  righteous,  no,  not  one :  there  is  none  that  un- 
derstandeth,  there  is  none  that  seeketh  after  God.  They  are  all 
gone  out  of  the  way,  they  are  altogether  become  unprofitable  ;  there 
is  none  that  doeth  good,  no,  not  one."  And  Acts,  17,  30  :  "  But 
now  God  commandeth  all  men  every  where  to  repent."  All  men, 
says  he, — no  one  excepted,  who  is  a  rational  being.  This  repentance 
enables  us  to  perceive  our  sins, — to  perceive  that  in  us  who  are  all  in 
a  state  of  perdition,  there  is  nothing  good,  and  that  we  must  become 
new  and  different  persons  entirely. 

This  repentance  is  not  partial  and  imperfect  like  the  one  in  which 
actual  sins  are  deplored,  nor  is  it  uncertain  like  that,  for  it  does  not 
dispute  which  are  sins  or  which  are  not  sins  ;  but  it  prostrates  all  to- 
gether, and  says,  that  in  us,  all  is  sinful  and  intrinsically  corrupt. 
Why  should  we  long  seek  to  make  divisions  and  distinctions  ?  For 
this  reason  the  contrition  here  is  also  not  uncertain.  For  nothing 
remains  here,  in  which  we  might  perceive  something  good  to  expi- 
ate for  sins,  but  an  entire  despondency  of  hope  in  all  that  we  are, 
think,  say,  or  do. 

In  this  manner  then  it  is  also  impossible  for  the  confession  to  be 
false,  dubitable,  or  partial.  For  whoever  confesses  that  all  within 
him  is  intrinsically  sinful,  comprehends  all  sins,  excludes  none,  and 
forgets  none.  Thus  the  expiation  or  satisfaction  can  also  not  be 
doubtful ;  for  it  is  not  our  uncertain,  sinful  w^orks,  but  the  suffering 
and  blood  of  the  innocent  Lamb  of  God  who  bears  the  sins  of  the 
world,  that  make  this  satisfaction. 


298  ARTICLES    OK    SMALCALD. 

Concerning  this  repentance  John  preached,  and  afterwards  Christ 
in  the  Gospel,  and  we  also.  With  this  repentance  we  shall  subvert 
the  pope  and  all  that  is  based  on  the  good  works  of  men.  For  all 
that  is  called  good  works  or  law  is  built  on  a  rotten,  vain  founda- 
tion, when  at  the  same  time  there  are  no  good  works  present,  but 
evil  works  entirely.  And  no  one  keeps  the  law,  as  Christ,  John  7, 
19/  says,  but  all  have  transgressed.  This  fabrication  is,  therefore, 
nothing  but  falsehood  and  hypocrisy,  even  in  its  most  holy  and  beau- 
tiful features. 

And  this  repentance  continues  with  Christians  till  death ;  for  it 
strives  with  the  sins  remaining  in  the  flesh  during  the  whole  course 
of  life,  as  Paul,  Rom.  7,  23,  testifies,  that  he  struggles  with  the  law 
of  his  members,  &c. ;  and  this  he  does  not  by  his  own  strength,  but 
through  the  gifts  of  the  Holy  Spirit,  which  follow  after  the  remission 
of  sins.  These  gift  purify  and  expel  the  remaining  sins  daily,  and 
labor  to  make  the  person  upright,  pure,  and  holy. 

Concerning  this,  neither  pope,  theologians,  jurists,  nor  any  other 
class  of  men  know  any  thing  from  their  own  reason,  but  it  is  a  doc- 
trine from  heaven,  revealed  through  the  Gospel,  and  must  be  call- 
ed heresy  by  the  ungodly. 

If,  moreover,  certain  factious  persons  should  rise  up,  as  there  may 
perhaps  be  some  already  present,  and  as  at  the  time  of  the  sedition 
men  came  before  my  own  eyes,  maintaining  that  all  those  who  once 
had  received  the  Spirit  or  remission  of  sins,  or  had  obtained  faith,  if 
they  afterwards  committed  sins,  still  however  remained  in  faith,  and 
that  such  sins  do  not  injure  them  ;  and  thus  exclaiming :  "  Do  what- 
ever you  will,  it  does  you  no  injury,  faith  exterminates  all  sins,"  &c. 
And  who  add :  "  If  any  one,  after  having  received  faith  and  the 
Spirit,  sins,  he  did  not  truly  have  the  Spirit  and  faith."  Many  in- 
sane persons  like  these  have  I  seen  and  heard,  and  I  fear  that  such 
demon  still  exists  in  some. 

It  is,  for  this  reason,  necessary  to  know  and  to  teach  that  if  holy 
people,  who  still  have  and  feel  hereditary  sin,  and  daily  repent  of, 
and  strive  against  it,  at  some  time  fall  into  open  sins, — like  David, 
who  fell  into  adultery,  murder,  and  blasphemy, — faith  and  the  Holy 
Spirit  were  not  present  at  the  time.  For  in  the  presence  of 
the  Holy  Spirit  sin  cannot  rule,  prevail  or  be  perpetrated,  but 
is  repressed  and  restrained  from  accomplishing  its  purposes.  If 
it,  however,  accomplishes  these  purposes,  faith  and  the  Holy 
Spirit  are  not  present  at  the  time;  for  it  is  as  St.  John,  l-- 
John,  3,9,  says:  "Whosoever  is  born  of  God  doth  not  com-? 
rait  sin,  and  he   cannot   sin."     And  vet  it   is  also   true,   as  St. 


OF    REPENTAXCE.  299 

John   further  writes,  "  If  we   say  that   we  have  not   sinned,  we 
make  him  a  liar,  and  his  word  is  not  in  us,"  1  John,  1,  10. 

IV.    OF    THE    GOSPEL. 

We  shall  now  return  to  the  Gospel,  which  affords  us  not  only  one 
and  the  same  means,  counsel,  and  assistance,  in  opposition  to  sins  • 
for  God  is  superabundantly  rich  in  his  grace  and  favors : — Firstt 
through  the  oral  word,  in  which  is  preached  remission  of  sins  in  all 
the  world,  and  this  is  properly  the  office  of  the  Gospel ;  second, 
through  baptism  ;  third,  through  the  holy  sacrament  of  the  altar ; 
fourth,  through  the  power  of  the  keys,  and  also  through  the  mutual 
conference  and  admonition  of  brethren.  Matt.  18,  20  :  "  Where  twr 
or  three  are  gathered  together,"  &c. 

V.    OF    BAPTISM« 

Baptism  is  nothing  else,  but  the  word  of  God  connected  with  wa- 
ter, commanded  through  his  institution,  or  as  St.  Paul  says :  "  A 
washing  of  water,  by  the  word,"  Eph.  5,  26 ;  also  as  Augustine 
says :  "  The  word  is  added  to  the  element,  and  becomes  a  sacrament." 
And  for  this  reason  we  cannot  hold  with  Thomas  and  the  Domini- 
cans, who  forgetting  the  word  and  God's  institution,  say  :  "  God  has 
placed  a  spiritual  power  in  the  water,  which  washes  away  sins  through 
the  water."  Nor  can  we  agree  with  Scot  and  the  Franciscans,  who 
teach  that  baptism  washes  away  sins  through  the  assistance  of  the 
divine  will;  thereby  asserting  that  this  washing  away  comes  to  pass, 
alone  through  the  \\\\\  of  God,  and  not  at  all  through  the  word  or 
water. 

Concerning  infant  baptism  we  hold  that  children  should  be  bap- 
tized ;  for  they  also  belong  to  the  promised  redemption  effected 
through  Christ;  and  the  church  shall  administer  it  to  them. 

VI«  OF  THE  SACRAMENT  OF  THE  ALTAR. 

Concerning  the  sacrament  of  the  altar,  we  hold  that  bread  and 
wine  in  the  Eucharist,*  are  the  true  body  and  blood  of  Christ,  and. 
are  administered  and  received  not  only  by  pious,  but  also  by  impious 

Christians. 

■  *In  treating  on  this  subject,  in  the  twentieth  vol.  of  his  works,  by  Walch,  page 
1293,  sec.  347,  34S,  349,  Dr.  Luther  says  :— "  In  the  fourth  place,  the  Evangelists 
write  that  the  Holy  Spirit  descended  upon  Christ  in  the  form  of  a  dove  in  Jordan, 
John  1,  32 ;  again,  that  he  came  upon  the  disciples  in  the  form  of  winds  and  fiery 
tongues  on  the  day  of  Pentecost,  Acts  2,  2;  again,  on  mount  Tabor,  in  the  form 


300  ARTICLES    OF    SMALCALD. 

And  we  hold  that  more  than  one  element  should  be  administered- 
And  we  have  no  need  of  the  transcendental  refinement  which  teaches 
us,  that  there  is  as  much  in  one  element  as  in  both,  as  the  sophists  and 
the  council  at  Constance  teach  us.  For  even  if  it  were  true  that  there 
is  as  much  in  one  element  as  in  both,  still  the  one  element  is  not  the 
whole  order  and  institution  established  and  commanded  by  Christ. 
And  especially  do  we  condemn  and  imprecate  in  the  name  of  God 
those  who  do  not  only  omit  the  second  element,  but  also  very  impe- 
riously forbid,  condemn,  and  calumniate  it  as  heresy,  and  thus  place 
themselves  against  and  above  Christ,  our  Lortl  and  God. 

Concerning  transubstantiation,  we  do  by  no  means  regard  the  sub- 
tile sophistry,  in  which  they  teach  that  bread  and  wine  part  with, 
or  lose  their  natural  essence,  the  form  and  color  only  remaining,  but 
are  no  longer  real  bread  and  wine ;  for  it  corresponds  best  with  the 
Scripture,  that  bread  is  and  remains  here,  as  St.  Paul  himself  calls 
it,  "  The  bread  which  we  break,"  1  Cor.  10,  16.  "  And  so  let 
him  eat  of  that  bread,"  1  Cor.  11,  28. 

VII.    OF    THE    KEYS. 

The  keys  are  an  office  and  a  power  of  the  church,  given  by  Christ, 
to  bind  and  to  loose  sins,  not  only  enormous  and  manifest,  but  also 
subtile  and  secret  sins,  which  God  alone  perceives ;  as  it  is  written 
in  the  19th  Psalm,  verse  12:  "Who  can  understand  his  errors?" 
And  St.  Paul,  Rom.  7,  25,  complains :  "  That  with  the  flesh  he 

of  a  cloud,  Matt.  17,  5.  Here  Wickliffe  and  the. sophists  may  philosophize  and 
^issert,  that  tJiis  dove  is  without  the  Holy  Spirit,  or  that  the  Holy  Spirit  is 
without  the  dove.  We  say  in  opposition  to  both  propositions,  that  if  refer- 
ence is  had  to  the  dove,  it  is  correctly  and  appropriately  said,  this  is  the  Holy 
Spirit;  because  here  the  two  different  essences,  as  Spirit  and  dove,  are  also,  iif 
6ome  manner,  one  essence,  not  natural  or  personal.  Well !  they  are  a  like  formal 
union,  because  the  Holy  Spirit  desired  to  reveal  himself  in  such  form.  And  here 
the  Scripture  declares  freely  that  whoever  sees  such  dove,  sees  the  Holy  Spirit,  as 
John,  John  1,  33^  says:  'Upon  whom  thou  shalt  see  the  Spirit  descending,  and 
remaining  on  him,'  &c. 

"  Why  then  should  we  not  also  much  rather  say  in  the  Eucharist :  this  is  my 
body,  even  if  bread  and  body  are  two  different  essences,  and  construe  the  word 
this  to  the  bread  ?  For  here  also  has  taken  place  a  union  out  of  two  kinds  of  es- 
sence :  this  I  shall  call  seicramental  union,  because  Christ's  body  and  bread  are 
given  to  us  there  for  a  sacrament.  For  it  is  not  a  natural  or  personal  union,  as 
in  Christ ;  so  it  is  also  perhaps  a  different  union  to  thtu  which  the  dove  has  with 
the  Holy  Spirit,  and  the  flame,  with  the  angel :  nevertheless,  it  is  indeed  a  sacra- 
mental union. 

"  For  this  reason,  it  is  correctly  said,  tliat,  if  we  point  to  the  bread,  and  say,  this 
is  the  bojly  of  Christ,  and  whoever  sees  tliis  bread,  sees  the  body  of  Christ ;  precisely 
as  John  says,  that  he  saw  the  Holy  Spirit,  when  he  saw  the  dovr,"  &c. — Tean^. 


OK    THE    KEYS.  301 

serves  the  law  of  sin."  For  it  does  not  lie  within  our  power,  but 
in  that  of  God  alone,  to  judge  which  are  sins,  their  enormity  and 
qauntity  ;  as  it  is  written  in  the  143tl  Psalm,  verse  2  :  "  Enter  not 
into  judgment  with  thy  servant :  for  in  thy  sight  shall  no  man  living 
be  justified."  And  Paul,  1  Cor.  4,  4,  also  says :  "  For  I  know  no- 
thing by  myself;  yet  am  I  not  hereby  justified." 

VIII.    OF    CONFESSION. 

Since  absolution  or  the  power  of  the  keys,  instituted  in  the  Gos- 
pel by  Christ,  affords  comfort  and  support  against  sin  and  an  evil 
conscience,  confession  or  absolution  shall  by  no  means  be  abolish- 
ed in  the  church,  especially,  on  account  of  weak  and  timid  con- 
sciences, and  also  on  account  of  untutored  youth,  in  order  that  they 
may  be  examined  and  instructed  in  the  Christian  doctrine. 

But  the  enumeration  of  sins  should  be  free  to  every  one,  to  enu- 
merate, or  not  to  enumerate,  such  as  he  wishes  ;  for  while  we  are  in 
the  flesh,  we  shall  not  falsify  ourselves,  if  we  say,  we  are  miserable 
persons,  full  of  sins.  Rom.  7,  23  :  "I  see  another  law  in  my  mem- 
bers," &c.  And  since  absolutio  privafa  results  from  the  office  of 
the  keys,  it  should  not  be  contemned,  but  it  should  be  regarded  high 
and  valuable,  like  all  other  offices  of  the  Christian  church. 

And  in  respect  to  those  points,  which  touch  the  oral,  external 
word,  we  should  maintain  firmly,  that  God  grants  his  Spirit  or  grace 
to  no  one,  unless  through  or  with  the  preceding,  external  word. 
Thus  we  shall  fortify  ourselves  against  the  enthusiasts,  that  is,  spirits 
who  boast  of  being  in  possession  of  the  Spirit,  without  and  prior  to 
the  word,  and  accordingly  judge,  explain,  and  distort  the  Scripture 
or  the  oral  word  at  their  pleasure,  as  Miinzer  did,  and  many  others 
still  do  at  the  present  day,  who  wish  to  be  keen  judges  between  the 
Spirit  and  the  letter,  but  know  not  what  they  say  or  resolve.  For 
popery  is  also  a  mere  enthusiasm,  in  which  the  pope  boasts,  that  all 
rights  are  in  the  shrine  of  his  heart,  and  whatever  he  judges  and  com- 
mands in  his  church,  must  be  Spirit  and  right,  even  if  it  is  contrary 
to  the  Scripture,  or  the  oral  word. 

All  this  is  the  ancient  Satan  and  serpent,  who  made  enthusiasts  of 
Adam  and  Eve,  leading  them  from  the  external  word  to  spirituality 
and  self-conceit,  and  did  it  however  also  by  external  words.  Pre- 
'  cisely  as  our  enthusiasts  condemn  this  external  word,  and  yet  they 
themselves  do  not  keep  silence,  but  fill  the  world  with  garuhty  and 
contentions,  as  if  the  Spirit  could  not  approach  through  the  Scrip- 
ture or  the  oral  word  of  the  Apostles,  but  that  through  their  writing 
,and  words  he  must  come.    Why  then  do  they  not  also  permit  their  own 


302  ARTICLES    OP    SMALCALD. 

preaching  and  writings  to  be  deferred,  till  the  Spirit  himself  enters 
into  the  people  without  and  prior  to  their  writing,  as  they  boast,  that 
he  entered  into  them  without  the  preaching  of  the  Gospel  ?  Here 
we  have  not  time  further  to  dispute  concerning  this  subject ;  we 
have  sufficiently  urged  it  in  other  places. 

For  those  also,  who  believed  prior  to  their  baptism,  or  who  in  their 
baptism  began  to  believe,  have  obtained  faith  through  the  external, 
preceding  word:  as  adults,  for  instance,  must  previously  have  heard 
that  he  who  believes  and  is  baptized,  shall  be  saved,  even  if  he  does 
not  believe  at  first,  and  ten  years  afterwards  receives  the  Spirit  and 
baptism.  Cornelius,  Acts  10,  had  heard  long  before  among  the 
Jews,  of  the  future  Messiah,  through  whom  he  was  justified  in  the 
sight  of  God  ;  and  his  prayer  and  alms  were  accepted  in  this  faith, 
as  Luke  calls  him  just  and  pious,  and  not  without  such  preceding 
word  or  hearing  could  he  believe  or  be  justified.  But  St.  Peter  had 
to  reveal  unto  him  that  this  Messiah,  in  whom  he  had  hitherto  be- 
lieved as  yet  to  come,  had  now  come,  so  that  his  faith  concerning 
the  future  Messiah  might  not  hold  him  captive  among  the  obdurate, 
unbelieving  Jews  ;  but  that  he  might  know,  that  he  must  now  be  saved 
through  the  present  Messiah,  and  not  deny  or  reject  him  with  the  Jews. 

In  short,  enthusiasm  hasinfected  and  will  infect  Adam  and  his  poster- 
ity, from  the  beginning  of  the  world  to  its  end,  implanted  and  infused  by 
the  old  Dragon  with  his  venom  ;  and  it  is  the  source  of  every  species  of 
heresy,  even  the  spring,  the  might,  and  the  power  of  popery  and  Ma- 
hometanism.  We  should  and  must,  therefore,  constantly  maintain 
that  God  will  not  confer  with  us  frail  beings,  unless  through  his  ex- 
ternal  word  and  sacraments.  But  all  that  is  boasted  of,  independent 
of  such  word  and  sacrament,  in  reference  to  Spirit,  is  criminal.  For 
God  desired  first  to  appear  to  Moses,  through  a  burning  bush  and 
the  oral  word  ;  and  no  prophet,  neither  Elijah  nor  Elisha,  indepen- 
dent of,  or  without  the  ten  commandments,  received  the  Spirit. 
Neither  was  John  the  Baptist  conceived  without  the  preceding  words 
of  Gabriel,  nor  did  he  leap  in  his  mother's  womb  without  the  voice 
of  Mary.  And  St.  Peter,  2  Pet.  1,  21.,  says :  "  The  prophecy  came 
not  in  old  time  by  the  will  of  man  ;  but  holy  men  of  God  spake  as 
they  were  moved  by  the  Holy  Ghost."  But  without  the  external 
word  they  were  not  holy,  much  less  were  they,  as  still  unholy,  im- 
pelled by  the  Holy  Ghost  to  speak ;  for  they  were  holy,  says  JPeter, 
when  the  Holy  Spirit  spoke  through  them. 

IX.    OF    EXCOMMUNICATION. 

The  grPMier  excommunication,  as  the  pope  denominates  it,  we  r«« 


OF     EXCOMMUNICATION. 


303 


gard  as  a  mere  civil  punishment,  and  it  does  not  pertain  to  us  minis- 
ters of  the  church  ;  but  the  less,  that  is,  the  true  Christian  excom- 
munication, is,  not  to  admit  manifest  and  obstinate  sinners  to  come  to 
the  sacrament,  or  to  other  communion  of  the  church,  till  they  amend 
.their  lives  and  avoid  wickedness.  And  the  preacher  should  not  in- 
termingle civil  punishment  with  this  spiritual  chastisement  or  excom- 
munication. 

X.    OF    CONSECRATION    AND    VOCATION. 

If  the  bishops  would  faithfully  discharge  their  office,  and  manifest 
care  for  the  church  and  the  Gospel,  they  might,  for  the  sake 
of  charity  and  tranquillity,  not  however  from  necessity,  be 
allowed  the  privilege  to  ordain  and  confirm  us  and  our  preach- 
ers :  yet  with  this  condition,  that  every  larve  and  apparition 
of  unchristian  procedure  and  vanity,  should  be  removed.  But  since 
they  neither  are  nor  wish  to  be  true  bishops,  but  political  lords  and 
princes,  who  will  neither  preach  nor  teach,  nor  baptize,  nor  adminis- 
ter the  sacrament,  nor  transact  any  work  or  office  in  the  church,  but 
force,  persecute,  and  condemn  those  who  are  called  to  this  office, 
the  church  must  not,  however,  for  their  sake,  remain  destitute  of 
ministers. 

For  this  reason,  as  the  ancient  examples  of  the  church  and  of 
,  the  Fathers  teach  us,  we  ourselves  will  and  should  ordain  suitable 
persons  to  this  office.  And  they  have  no  right  either  to  forbid  or  to 
prevent  us  to  do  it,  even  according  to  their  own  law ;  for  their  laws 
say,  that  those  who  are  ordained  even  by  heretics,  shall  be  consid- 
ered, and  remain  ordained.  Precisely  as  St.  Jerome  whites  concern- 
ing the  church  at  Alexandria,  that  it  was  first  ruled  in  common  by 
bishops,  priests,  and  preachers. 

XI.    OF    THE    MARRIAGE    OF    PRIESTS. 

Their  prohibition  of  marriage,  and  their  imposition  of  perpetual  con- 
tinence on  the  divine  order  of  priests,  they  have  eflected  without 
legal  authority  ;  and  in  this  they  have  acted  like  antichristian,  ty- 
rannical, desperate  knaves,  and  have  given  cause  for  horrible,  abom- 
inable, incalculable  sins  of  incontinence,  in  which  they  still  persist. 
As  little  as  the  power  is  gi^■en  to  us  or  to  them  to  constitute  out  of 
a  male  a  female,  or  out  of  a  female  a  male,  or  to  annihilate  both,  so 
little  had  they  power  to  dissolve  or  forbid  such  creature  of  God,  so 
that  they  should  not  live  together  bonorably  in  a  state  of  matrimonv. 
We  shall,  therefore,  not  coiisenf  to  their  obsf  f>ne  cehhacv,  or  tolerate 


304  ARTICLES    OF    SMALCALD. 

it ;  but  marriage  shall  be  free,  as  God  has  ordained  and  constituted 
it ;  and  we  shall  not  impair,  or  impede  his  work ;  for  St.  Paul  says, 
it  is  a  doctrine  of  the  devil,  1  Tim.  4,  1-3. 

XII.    OF    THE    CHURCH. 

We  do  not  grant  to  them  that  they  are  the  church,  and  they  are 
not  the  church ;  and  we  shall  likewise  not  listen  to  that  which  they 
command  or  forbid  in  the  name  of  the  church.  For,  praise  be  to 
God,  a  child  of  seven  years  old  knows  what  the  church  is,  namely, 
the  saints,  the  believers,  and  the  lambs  who  hear  the  voice  of  their 
shepherd.  For  thus  the  children  pray :  "  I  believe  in  one  holy 
Christian  church."  This  holiness  does  not  consist  in  surplices,  bald 
heads,  long  gowns,  and  in  other  ceremonies,  devised  by  themselves, 
independent  of  the  holy  Scripture  ;  but  in  the  word  of  God  and  in 
true  faith. 

XIII.    OF    THE    MANNER    IN    WHICH    WE    ARE  JUSTIFIED  BEFORE   GOD, 
AND    OF    GOOD    WORKS. 

That  which  I  have  hitherto  and  continually  taught  concerning 
this  subject,  I  cannot  change  in  the  least ;  namely,  that  through  faith 
we  obtain  (as  Peter  says,  Acts  15,  9)  another,  a  new,  pure  heart ; 
and  God,  for  the  sake  of  Christ  our  Mediator,  reputes  and  will  re- 
pute us  as  entirely  just  and  holy ;  although  the  sins  in  the  flesh  are 
not  yet  altogether  removed  or  mortified,  yet  he  will  not  impute  them 
to  us,  or  remember  them. 

And  after  this  remission  of  sins,  this  faith,  and  renovation,  good 
works  follow.  And  whatever  is  sinful  and  imperfect  in  us,  shall  not 
be  accounted  as  sin  or  imperfection,  even  for  the  sake  of  this  same 
Christ ;  but  we  shall,  both  as  to  our  person  and  our  works,  be  called 
and  he  entirely  just  and  holy,  through  pure  grace  and  mercy  in  Christ, 
effused,  expanded,  and  amplified  over  us.  For  this  reason  we  can- 
not boast  much  of  merit  and  work,  if  they  are  viewed  apart  from 
grace  and  mercy ;  but  as  it  is  written  1  Cor.  1,  31 :  "He  that  glo^ 
rieth,  let  him  glory  in  the  Lord,"  that  is,  that  he  has  a  gracious 
God, — thus  it  is  all  good.  We  also  further  state,  that  if  good  works 
do  not  follow,  faith  is  false  and  improper. 

XIV.    OF    MONASTIC    VOWS. 

Inasmuch  as  monastic  vows  strive  directly  against  the  first  chief, 
article,  they  shall  be  utterly  abolished  ;  for  they  are  that  concerning 
which  Christ,  Matt.  24,  25,  says :  "  I  am  Christ,"  &c.     For  who- 


OF    MONASTIC    VOWS.  305 

ever  commends  monastic  life,  believes  that  he  pursues  a  better  course 
of  life  than  the  common  Chiistian  does,  and  wishes  by  his  works  to 
merit  heaven  not  only  for  himself,  but  also  for  others ;  this  is  deny- 
ing Christ.  And  they  refer  to  St.  Thomas,  and  boast  that  monastic 
vows  are  equal  to  baptism :  this  is  a  blasphemy  against  God. 

XV.    OF    II UMAX    ORDINANCES. 

The  assertion  of  the  papists,  that  human  ordinances  contribute  to 
remission  of  sins,  or  merit  salvation,  is  unchristian  and  condemned, 
as  Christ,  Matt.  15,  9,  says :  "  In  vain  they  do  worship  me,  teach- 
ing for  doctrines  the  commandments  of  men,"  and  Tit.  1,  14,  "  that 
turn  from  the  truth."  Again,  their  aissertion,  that  it  is  a  fatal  sin  to 
break  such  ordinances,  is  also  incorrect. 

These  are  the  articles,  upon  which,  through  the  will  of  God,  I  mnst 
stand,  and  luill  stand,  till  my  death.  And  I  know  nothing  in  them  to 
alter,  or  to  concede.  But  if  any  one  will  concede  any  thing,  he  does 
it  at  the  peril  of  his  own  conscience. 

Finally,  the  juggling  tricks  of  the  pope  still  remain,  concerning 
foolish  and  puerile  articles ;  as,  concerning  the  consecration  of 
churches,  the  baptism  of  beUs  and  altars,  and  appointing  sponsors 
for  this  purpose  of  those  who  contribute  to  it.  This  baptism, 
which  should  not  be  tolerated,  is  a  contumely  and  a  derision  of  holy 
baptism. 

Further,  we  shall  keep  ourselves  entirely  aloof  from  the  conse- 
cration of  tapers,  palms,  bunns,  oats,  spices,  &c.,  which,  however, 
cannot  be  called  consecration,  but  a  mere,  mockery  and  deception, — 
such  delusive  performances  we  commit  to  the  pope,  which  his  adhe- 
rents may  adore  till  they  are  weary. 

Dr.  M.  Luther,  subscribed. 

Dr.  Justus  Jonas,  the  Rector,  subscribed  with  his  own  hand. 

Dr.  John  Bugenhagen  of  Pomerania,  subscribed. 

Dr.  Caspar  Croitzig,  subscribed. 

Nicholas  Amsdorf  of  Magdeburg,  subscribed. 

George  Spalatin  of  Aldeburg,  subscribed. 

I,  PhiHp  Melancthon,  approve  the  foregoing  Articles  as  pious  and 
Christian.  But  for  the  sake  of  peace  and  the  general  tran- 
quillity of  those  Christians  who  are  now,  and  will  be 
hereafter,  under  his  authority,  I  am  resolved  to  admit 
the  supremacy  of  the  pope,  which  he  has  by  human  right 
continued  to  exercise  over  the  bishops,  if  he  will  admit 
the   Gospel. 

John  Agricolti  of  Eislebi-n,  s(i!>sciib(.'il. 

3!), 


306  ARTICLES   OF    SMALCALD, 

Gabriel  Dydimus,  subscribed. 

I,  Dr.  Urban  Regias,  superintendent  of  the  churches  in  the  duke- 
dom of  Lüneburg,  subscribe  in  my  own  name  and  in  the 
names  of  my  brothers,  and  of  the  church  at  Hanopher. 

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thus  beUeved,  and  I  promise  and  trust  I  shall  hereafter  thus 
believe. 

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Adam  of  Fulda.         )      Swiss  preachers. 

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name  of  Mr.  John  Brentius,  as  on  leaving  Smalcald,  he  di- 
rected me  verbally  and  in  writing,  which  I  have  shown  to 
these  brethren  who  have  subscribed. 

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and  the  Form  of  Concord  on  the  subject  of  the  Sacrament, 

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Susatum,  subscribe  to  the  articles  ofthe  Rev.  father^  M.  Luther, 
and  confess  that  I  have  thus  believed  and  taught,  and  by  the 
Spirit  of  Christ,  I  will  continue  thus  to  believe  and  to  teach. 

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subscribe  in  my  name  and  that  of  Justus  Menius  of  Isenaee. 

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my  own  name  and  of  my  coadjutors  in  the  Gospel,  namely : 

The  licentiate  L.  Platzis  Mehosing- 

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Mr.  Wolfgang  Kismet 


ARTICLES    OF    SMALCALD.  307 

Mr.  Melchor  Weitraan. 

Mr.  John  Tall. 

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Mr.  Nicholas  Faber- 

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I,  Egid  Mechler, — have  subscribed  with  my  own  hand. 


APPENDIX  TO  THE  ARTICLES  OF  SMALCALD, 

WRITTEN    BY 

THE   THEOLOGIANS    ASSEMBLED   AT   SMALCALD, 
A.  D,  1537. 


OF    THE   POWER    AND    PRIMACY    OF    THE    POPE. 

Firsts  the  pope  arrogates  to  himself,  that  he  is  according  to  di- 
vine right,  supreme  over  all  other  bishops  and  pastors  in  the  whole 
circle  of  Christianity. 

Second,  he  adds  that  according  to  divine  right  he  has  both  swords, 
that  is,  he  has  authority  to  enthrone  and  dethrone  kings,  to  ordain 
civil  kingdoms,  &c. 

Third,  he  says  that  we  are  under  obligation  to  believe  this  at  the 
hazard  of  everlasting  salvation.  And  these  are  the  reasons  for  which 
the  pope  calls  and  presumes  himself  the  vicar  of  Christ  on  earth. 

These  three  articles,  we  hold  and  know  to  be  false,  impious,  ty- 
rannical, and  wholly  pernicious  to  the  Christian  church.  In  order, 
then,  that  our  positions  and  views  may  be  the  more  clearly  under- 
stood, we  shall  first  show  what  his  assumption  is  in  which  he  boasts 
that  he  is  supreme  according  to  divine  right.  For  .thus  they  under- 
stand it,  that  the  pope  is  over  the  common  bishops  of  the  universal 
Christian  church,  and  as  they  call  it,  Oecumenicus  Episcopus,  that  is, 
by  whom  all  bishops  throughout  the  world  should  be  ordained  and  con- 
firmed, and  who  alone  has  authority  to  choose,  to  ordain,  to  confirm, 
and  to  establish  all  bishops  and  pastors. 

To  himself,  moreover,  he  assumes  authority  to  enact  various  laws 
concerning  divine  services,  alteration  of  sacraments,  and  doctrine,  de- 
äring  us  to  regard  his  statutes  and  ordinances  equal  to  articles  of 


808  APPENDIX   TO    THE   ARTICLES   OF   SMALCALD. 

Christian  faith  and  to  the  holy  Scripture,  as  if  they  could  not  be  ne- 
glected without  sin.  For  he  wishes  to  base  this  power  on  divine 
right  and  the  holy  Scripture  ;  yes,  he  wishes  us  to  prefer  it  to  the 
holy  Scripture  and  the  commandments  of  God  ;  and  what  is  still 
more  atrocious,  he  adds  further,  that  all  this  shall  and  must  be  be- 
lieved at  the  hazard  of  everlasting  salvation. 

We  shall  therefore,  in  the  first  place  show  from  the  holy  Gospel, 
that  the  pope  can  assume  no  authority  at  all  over  other  bishops  and 
pastors,  according  to  divine  right. 

I. — Luke,  22,  24,  25,  26,  Christ  forbids,  in  clear  and  express 
terms,  one  Apostle  to  have  any  authority  over  the  others  ;  for  even 
this  was  the  inquiry  among  the  disciples  when  Christ  had  spoken 
relative  to  his  sufferings,  they  disputed  amongthemselves  who  should 
be  lord  among  them  and  future  vicar  of  Christ  after  his  death. 
But  Christ  reprehended  this  error  of  the  Apostles,  and  taught  them 
that  there  should  be  no  authority  and  superiority  among  them,  but 
that  they  should  be  apostles  alike,  and  preach  the  Gospel  in  equal 
office.  For  this  reason  he  also  says  :  "  The  kings  of  ihe  Gentiles 
exercise  lordship  over  them ;  and  they  that  exercise  authority  upon 
them  are  called  benefactors.  But  ye  shall  not  be  so  :  but  he  that 
is  greatest  among  you,  let  him  be  as  the  younger ;  and  he  that  is 
chief,  as  he  that  doth  serve."  Hence  it  appears,  on  examination, 
that  he  desired  no  lordship  among  the  Apostles. 

II. — This  clearly  appears  also  from  the  similitude.  Matt.  18,  2, 
in  which  Christ,  on  a  similar  disputation  concerning  dominion,  set  a 
young  child  in  the  midst  of  the  Apostles  for  the  purpose  of  showing, 
that,  as  a  child  neither  desires  nor  assumes  any  dominion,  so  also  the 
Apostles  and  all  who  should  minister  the  word,  should  neither  seek 
nor  use  authority. 

III. — John,  20,  21,  Christ  sent  his  disciples  alike  to  the  office  of 
the  ministry,  without  any  distinction,  that  one  should  have  either 
more  or  less  power  than  another.  For  thus  he  says  :  "  As  my  Fa- 
ther hath  sent  me,  even  so  send  I  you."  These  words  are  clear 
and  explicit,  that  he  so  sent  each  one,  as  he  was  sent.  Here  indeed 
no  one  can  assume  a  special  prerogative  or  power  in  preference  to, 
and  above  the  others. 

IV. — Gal.  2,  7,. 8,  the  holy  apostle  Paul  testifies  clearly  that  he 
was  neither  ordained  nor  confirmeil  and  established  by  Peter ;  nor 
does  he  in  any  way  acknowledge  Peter  as  if  he  should  have  been 
confirmed  by  him;  and  especially  does  he  strive  against  the  idea 
that  his  call  is  dependent  or  based  on  the  power  of  St,  Peter,  in  any 
respect.     Now  he  should  indeed   have  ackno\vle;lged  Peter  as  a  sue 


OF   THE   POM'ER   AND   PRIMACY   OP   THE  POPE.  309 

perior,  if  Peter  had  otherwise  received  such  primacy  from  Christ,  as 
the  pope  presumes  wi-thout  any  grounds.  For  this  reason  Paul  also 
says,  that  he  freely  preached  the  Gospel  a  long  time  before  he  con- 
sulted with  Peter  and  the  other  Apostles  about  it.  Again,  he  says : 
*'  But  of  those  who  seemed  to  be  somewhat,  whatsoever  they  were, 
it  maketh  no  matter  to  me :  God  accepteth  no  man's  person  :  for 
they  who  seemed  to  be  somewhat  in  conference  added  nothing  to 
me,"  Gal.  2,  6..  Since,  then,  Paul  clearly  testifies  that  he  did  not 
solicit  Peter  to  license  him  to  preach,  even  when  he  came  to  him 
last,  we  have  an  indubitable  doctrine  that  the  office  of  the  ministry 
originates  from  a  common  call  of  the  Apostles,  and  it  is  not  necessa- 
ry for  all  to  have  a  call  and  confirmation  of  this  one  person  Peter. 

V. — 1  Cor.  3,  5,  6,  7,  Paul  equalizes  all  the  ministers  of  the 
church,  and  teaches  that  the  church  is  greater  than  its  ser- 
vants. For  this  reason  no  one  can  assert  with  truth  that  Peter  had 
any  primacy  or  power  superior  to  other  Apostles,  or  over  the  church 
and  all  other  ministers.  For  thus  he  says :  "  All  things  are  yours : 
whether  Paul,  or  Apollos,  or  Cephas,"  1  Cor.  3,  21,  22 ;  that  is, 
neither  Peter  nor  other  ministers  of  the  word,  have  a  right  to  as- 
sume to  themselves  power  or  superiority  over  the  church.  No  one 
shall  encumber  the  church  with  his  own  ordinances,  and  no  one's 
j)Ower  or  reputation  shall  avail  more  than  the  word  of  God.  We 
dare  not  extol  the  power  of  Cephas  higher  than  that  of  the  other 
Apostles,  as  they  w^re  accustomed  to  argue  at  that  time,  saying, 
Cephas  observes  it,  who  is  the  chief  Apostle,  therefore  Paul  and 
others  must  thus  also  observe  it.  No,  says  Paul,  and  refutes  the  pre- 
tence, that  Peters's  reputation  and  authority  should  be  superior  to 
that  of  the  other  Apostles,  or  of  the  church. 

From  history. 

VI. — The  council  at  Nice  resolved,  that  the  bishop  at  Alexandria 
should  provide  for  the  churches  in  the  east,  and  the  bishop  at  Rome, 
for  those  which  belonged  to  the  provinces  of  Rome  in  the 
west.  Here  the  Roman  bishop's  power  first  increased,  not  by 
divine,  but  by  human  right,  as  it  was  resolved  in  the  council  at 
Nice.  Now^,  if  the  Roman  bishop  was  the  highest,  according  to  di- 
vine right,  the  council  at  Nice  had  no  right  to  divest  him  of  this 
power,  and  to  confer  it  upon  the  bishop  at  Alexandria.  Yes,  all 
the  bishops  in  the  east  should  have  perpetually  desired  that  the 
bishop  at  Rome  had  ordained  and  confirmed  them. 

VIL- — Again,  it  was  resolved  in  the  council  at  Nice,  that  each 
church  should  choose  for  itself  a  bishop  in  the  presence  of  one  or 


310  APPENDIX    TO    THE    ARTICLES    OF    SMALCALD. 

more  bishops,  living  in  the  vicinity.  This  practice  was  observed  for 
a  long  time,  not  only  in  the  east,  but  also  in  other,  and  Latin  churches, 
as  it  is  clearly  expressed  in  the  writings  of  Cyprian  and  Augustine. 
For  thus  says  Cyprian  in  Epist.  4.  ad  Cornelium :  "  For  this  rea- 
son, we  should  diligently  hold  according  to  the  command  of  God  and 
the  usage  of  the  Apostles,  as  it  is  observed  among  us,  and  in  nearly 
all  countries,  that  the  bishops  hving  in  the  adjoining  provinces, 
should  assemble  at  the  congregation  in  which  a  bishop  is  to  be  cho- 
sen, and  in  the  presence  of  the  whole  congregation,  who  know  the 
walk  and  conduct  of  each  one,  the  bishop  shall  be  chosen ;  as  we  see 
it  was  done  in  the  election  of  Sabinius,  our  colleague,  who  according 
to  the  choice  of  the  whole  congregation  and  the  counsel  of  several 
bishops  who  were  present,  was  elected  to  the  office  of  bishop,  and 
the  hands  were  laid  on  him,"  &c. 

This  mode  Cyprian  calls  a  divine  mode  and  an  Apostolic  usage, 
and  he  affirms  that  it  was  thus  observed  nearly  in  all  countries  at 
that  time. 

Inasmuch,  then,  as  neither  ordination  nor  confirmation  was  at 
that  time  sought  from  the  bishop  at  Rome,  in  a  great  portion  of  the 
W'orld,  in  all  the  churches  of  the  Greeks  and  Latins,  it  is  clear  that 
the  church  did  not  at  that  time  attribute  such  superiority  and  do- 
minion to  the  bishop  at  Rome. 

Such  superiority  and  dominion  are  wholly  and  utterly  impossible. 
For  how  could  it  be  possible  that  one  bishop  should  provide  for  all 
.churches  in  the  whole  circle  of  Christianity,  or  that  the  churches,  situa- 
ted far  from  Rome,  could  have  all  their  ministers  of  the  church  or- 
dained by  one  alone. 

For,  it  is  indeed  evident  that  the  kingdom  of  Christ  is  dispersed 
throughout  the  world  ;  and  there  are  also  still  at  the  present  day 
many  Christian  congregations  of  the  churches  in  the  east,  who  are 
in  possession  of  ministers  neither  ordained  nor  confirmed  by  the 
pope  or  his  adherents.  Now,  since  such  superiority,  which  the 
pope  has  arrogated  to  himself  contrary  to  all  Scripture,  is  whol- 
ly and  utterly  impossible,  and  since  the  churches  in  a  great  part  of 
the  world,  have  neither  acknowledged  nor  employed  the  pope  as 
such  lord,  it  is  clearly  perceived  that  this  superiority  was  not  insti- 
tuted by  Christ,  and  that  it  does  not  proceed  from  divine  right. 

Vin. — In  former  times  there  were  many  councils  proclaimed  and 
held,  in  which  the  bishop  at  Rome  did  not  preside  as  the  highest ; 
as  for  instance,  at  Nice,  and  in  other  places  besides.  This  is  also 
an  evidence  that  the  churches  at  that  time  did  not  acknowledge  the 
pope  as  supreme  lord  over  all  churches  and  bishops. 


OF    THE    POWER    AND    PRIMACY    OF    THE    POPE.  311 

IX. — St.  Jerome  says :  "  If  any  one  wishes  to  speak  of  power 
and  dominion,  orbis  is  more  than  itrbs,  that  is,  world  is  more  than 
the  city  Rome.  Therefore,  be  it  the  bishop  at  Rome,  or  Eugubian 
at  Constantinople,  or  Rhegio  at  Alexandria,  the  dignity  and  office 
are  equal,"  &c, 

X. — Again,  Gregory  writes  to  the  Patriarch  at  Alexandria,  and 
forbids  hira  to  call  him  the  highest  bishop.  And  in  the  register  he 
says :  "  In  the  council  at  Chalcedon  it  was  offered  to  the  bishop  at 
Rome,  that  he  should  be  the  highest  bishop,  but  he  did  not  accept 
it." 

XI. — Finally,  how  can  the  pope  have  authority  over  the  whole 
churchy  according  to  divine  right,  since  the  church  still  possesses 
the  right  of  election,  and  since  it  gradually  became  the  custom  for 
the  Roman  bishops  to  be  confirmed  by  the  emperors  ? 

Here  certain  passages  are  produced  in  opposition  to  us;  as,  Matt. 
16,  18,  19,  "Thou  art  Peter,  and  upon  this  rock  I  will  buikl  my 
church  ;"  again,  "  I  will  give  unto  thee  the  keys  ;"  again,  "  Feed 
my  sheep,"  John  21,  15,  16,  17.  But  inasmuch  as  this  whole  con- 
troversy has  already  been  treated  of  by  us,  copiously  and  accurate- 
ly, we  wish  those  writings  to  be  consulted,  and  we  shall  at 
present  mention  briefly  how  these  passages  just  mentioned  are  reallv 
to  be  understood. 

In  all  these  declarations  Peter  represents  himself  in  common  with 
all  the  Apostles,  and  speaks  not  merely  for  'himself.  This  fact  the 
texts  clearly  prove.  For  Christ  asks  not  Peter  alone,  but  says : 
"  Whom  say  ye  that  I  am  ?"  Matt.  16,  15,  And  that  which  Christ 
here  says  to  Peter  alone^  viz. — "  I  will  give  unto  thee  the  keys," 
verse  19 ;  again,  "  Whatsoever  thou  shalt  bind,"  &c. — in  other 
places  he  says  to  all  of  them  together :  "  Whatsoever  ye  shall  bind 
on  earth,"  &c.,  Matt.  18,  18;  again,  John  20,  23:  "Whose  so 
ever  sins  ye  remit,"  &c.  These  words  prove  that  the  keys  were 
given  to  all  in  common;,  and  that  they  were  all  alike  sent  to  preach. 

And  this  must,  moreover,  be  confessed  that  the  keys  belong  and 
"were  given  not  to  one  person  alone,  but  to  the  whole  church,  as  it 
can  be  sufficiently  proved  with  clear  and  indubitable  reasons.  For 
precisely  as  the  promise  of  the  Gospel  certainly  pertains  without  lim- 
itation to  the  whole  church,  so  the  keys  pertain  to  the  whole 
church,  without  limitation,  since  the  keys  are  nothing  else  but  the 
office  through  which  this  promise  is  imparted  to  every  one  that  de- 
sires it ;  it  is  evident  then  in  effect,  that  the  church  has  power  to  or- 
dain ministers.  And  Christ,  Matt.  18,  18,  with  these  words — 
,  "Whatsoever  ye  shall  h'lr.d  "  &:c. — savs  »nd  indicates  to  whom  he 


312  APPENDIX   TO    THE   ARTICLES   OF    SMALCALD, 

gave  the  keys  ;  viz.,  to  the  church :  "  Where  two  or  three  are  gath" 
ered  together  in  my  name,"  &c.  verse  20.  Again  verse  17,  Christ 
refers  the  highest  and  last  judgment  to  the  church,  where  he  says : 
"  Tell  it  unto  the  church." 

From  this  it  follows  then,  that  in  these  passages  not  only  Peter, 
but  all  the  Apostles  together,  are  meant.  Therefore,  no  one  can  by 
any  means  derive  from  these  passages  a  special  power  of  supremacy, 
which  Peter  held  in  preference  to  other  apostles,  or  which  he  should 
have  held.  This  however  remains :  "  And  upon  this  rock  I  will 
build  my  church ;"  here  it  must  be  confessed  that  the  church  is  not 
built  upon  the  power  of  any  man,  but  it  is  built  upon  that  office 
which  bears  the  confession  that  Peter  made,  namely,  that  Jesus  is 
the  Christ,  the  Son  of  the  living  God,  Matt.  16,  16 ;  for  this  rea- 
son he  also  speaks  unto  him  as  a  servant  of  this  office,  in  which  this 
confession  and  doctrine  should  proceed ;  and  he  says :  Upon  this 
rock,  that  is,  upon  this  doctrine  and  ministerial  office. 

Now,  indeed  this  office  of  the  ministry  is  not  confined  to  any  par- 
ticular place  or  person,  as  the  Levitical  office  under  the  law  was 
bound ;  but  it  is  dispersed  throughout  the  world,  and  it  is  wherever 
God  has  bestowed  his  gifts,  and  sent  his  apostles,  prophets,  pastors, 
teachers,  &c.  Nor  does  the  authority  of  any  person  add  any  thing  to 
this  word  and  office,  commanded  by  Christ,  preach  it  and  teach  it  who 
will ;  where  there  are  hearts  who  believe  it  and  adhere  to  it,  to  these  it 
occurs  as  they  hear  and  believe  it.  In  this  manner  many  ancient  teach- 
ers explain  these  passages,  not  concerning  the  person  of  Peter,  but  con- 
cerning office  and  confession ;  as  for  instance,  Origen,  Ambrose, 
Cyprian,  Hilarius,  Beda. 

Now,  it  still  does  not  follow  from  these  declarations  in  other 
places — "  Feed  my  sheep ;"  again,  "  Peter,  lovest  thou  me  more 
than  these?"  John  21,15, — that  Peter  should  have  more  poAver 
than  other  apostles,  but  he  bids  him,  feed,  that  is,  preach  the  Gos- 
pel, or  rule  the  church  through  the  Gospel — this  pertains  even  as 
well  to  other  apostles  as  to  Peter. 

The  second  article  is  more  perspicuous  still  than  the  first.  For 
Christ  gave  his  disciples  only  spiritual  power,  that  is,  he  commanded 
them  to  preach  the  Gospel,  to  announce  the  remission  of  sins,  to  ad- 
minister the  sacraments,  and  to  excommunicate  the  ungodly  without 
physical  power,  through  the  word ;  and  he  did  by  no  means  com- 
mand them  to  bear  the  sword,  or  to  constitute  political  government, 
to  capture,  to  enthrone  kings,  or  to  dethrone  them.  For  thus  says 
Christ :  "  Go  ye  and  teach  all  nations,  teaching  them  to  observe 
all  things  whatsoever  I  have  commanded  you,"  Matt.  28, 19,  20; 


OF    TUE    POWfcR   AND    PRIMACY    OF    THE    POPE.  313 

again,  John  20,  21 :  "  As  my  Father  hath  sent  me,  even  so  send  I 
you." 

Now,  it  is  evident  that  Christ  was  not  sent  to  bear  the  sword,  or  to 
rufe  in  a  civil  capacity,  as  he  says  himself:  "  My  kingdom  is  not  of  this 
world,"  John  18,  36.  And  Paul  says :  "  Not  for  that  we  have  do- 
minion over  your  faith,"  2  Cor.  1, 24,  Again,  "  The  weapons  of  our 
warfare  are  not  carnal,"  &c.  2  Cor.  10,  4.  Christ's  being  crowned 
with  thorns  in  his  passion,  his  being  led  out  in  a  purple  robe,  and  his 
being  thus  mocked,  were  all  a  signification  that  in  the  course  of  time, 
the  true  spiritual  kingdom  of  Christ  should  he  scorned,  and  his  Gospel 
suppressed,  and  another  external  kingdom,  instituted  instead  of  it,  un- 
*  der  the  appearance  of  spiritual  power.  Therefore  the  Constitutio 
Bonifaciiodavi,  and  ca^.  Omnes  Distinct.  22.  and  the  like  passages, 
are  wholly  and  entirely  false  and  hnpious,  in  which  they  wish  to  main- 
tain, that  the  pope  by  virtue  of  divine  right  is  lord  over  the  kingdoms 
of  the  world.  From  which  persuasion  deplorable  darkness  was  first 
brought  into  the  churches,  and  afterwards  distressing  tumults  and 
commotions  arose  in  Europe.  For  there  the  office  of  the  ministry  was 
neglected,  and  the  doctrine  concerning  faith  and  the  spiritual  kingdom 
of  Christ,  was  entirely  suppressed,  and  the  external  polity  and  ordi- 
nances of  the  pope  were  held  for  Christian  righteousness. 

Finally,  the  popes  also  began  to  seize  unto  themselves  principali- 
ties and  kingdoms,  enthroned  and  dethroned  kings,  and  with  unjust 
excommunication  and  Avars  tormented  nearly  all  the  kings  in  Europe, 
but  especially  the  German  emperors ;  sometimes  by  taking  into  their 
possession  the  cities  of  Wales,  sometimes  by  bringing  into  subjection 
to  themselves  the  bishops  in  Germany,  and  assumed  the  letting  out 
of  the  bishoprics,  which  it  is  allowed  the  emperor  alone  to  let  out. 
Yes,  what  is  more,  it  is  thus  asserted  in  the  writings  of  Clement  the 
V  :  "  When  an  empire  stands  vacant,  the  pope  is  the  legitimate 
successor." 

Thus  the  pope  has  not  only  unjustly  seized  civil  dominion  to 
himself  contrary  to  the  clear  commands  of  God,  but,  like  a  tyrant, 
desired  to  be  superior  to  all  kings.  Although  these  acts  of  the  popes 
are  wholly  and  entirely  cidpable  in  themselves,  this  is  more  atrocious 
still,  that  he  conceals  this  wantonness  and  violence  under  the  command 
of  Christ,  and  construes  the  keys  to  political  dominion,  and  bases  the 
salvation  of  souls  upon  this  impious  and  infamous  opinion,  where  he 
says:  "The  people  shall,  at  the  hazard  of  the  salvation  of  their 
souls,  believe  that  the  pope  has  such  authority  from  divine  right." 

Now,  since  these  abominable  errors  have  entirely  obscured  the 
doctrine  concerning  faith  and  »he  kingdom  of  Christ,  there  is  no  way 

40 


314  APPENDIX   TO    THE   ARTICLES   OF    SMALCALD. 

which  will  admit  us  to  remain  silent  in  reference  to  them ;  for  we 
see  before  our  own  eyes  in  effect  what  great  injuries  have  resulted 
to  the  church  from  them. 

In  the  third  place,  it  is  likewise  necessary  to  know,  that  if  even 
the  pope  had  this  power  and  primacy  from  divine  right,  we  are  un- 
der no  obligation  to  be  obedient  to  those  popes  who  defend  false  ser- 
vices to  God,  idolatry,  and  erroneous  doctrines,  repugnant  to  the 
Gospel.  Yes,  what  is  more,  we  should  hold  these  popes  and  this 
kingdom  as  an  anathema  and  execrable  autocrasy,  as  Paul  distinctly 
says:  "Though  we,  or  an  angel  from  heaven,  preach  any  other 
Gospel  imto  you  than  that  which  we  have  preached  unto  you,  let 
him  be  accursed,"  Gal.  1,  8.  And  in  the  Acts,  Acts  5,  29,  it  is 
said :  "  We  ought  to  obey  God  rather  than  men."  For  the  ecclesi- 
astical Mghts  themselves  say :  "No  one  shall  be  obedient  to  a  pope 
who  is  a  heretic." 

In  the  law  of  Moses  the  high-priests  had  their  office  from  divine 
right ;  no  one  was,  however,  bound  to  obedience,  if  they  acted  con- 
trary to  the  word  of  God ;  for  we  see  that  Jeremiah  and  other  pro- 
phets separated  themselves  from  the  priests.  So  the  Apostles  sepa- 
rated themselves  from  Caiphas ;  and  they  were  under  no  obligation 
to  render  obedience  to  him.  Now,  it  is  evident  indeed,  that  the 
popes  with  their  accomplices  defend  and  sustain  impious  doctrines 
and  erroneous  services  to  God.  Thus  also,  all  vicious  acts,  which 
are  foretold  in  the  holy  Scripture  concerning  Antichrist,  accord  with 
the  kingdom  of  the  pope  and  his  members. 

For  Paul,  where  he  describes  Antichrist,  2  Thess.  2,  4,  denomi- 
nates him  an  adversary  of  Christ,  who  opposeth  and  exalteth  himself 
above  all  that  is  called  God,  or  that  is  worshipped  ;  so  that  he,  as 
God,  sitteth  in  the  temple  of  God,  showing  that  he  is  God. 

In  this  passage  Paul  speaks  concerning  one  who  reigns  in  the 
church,  and  not  concerning  ethnical  kings ;  and  he  calls  him  an  ad- 
versary of  Christ,  because  he  devises  a  different  doctrine,  and  be- 
cause he  assumes  all  this,  as  if  he  did  it  from  divine  right. 

First,  now  it  is  true  that  the  pope  rules  in  the  church,  and  has  ap- 
propriated this  dominion  to  himself,  under  the  appearance  of  spirit- 
ual power ;  for  he  bases  himself  upon  these  words :  "  I  will  give  un- 
to thee  the  keys  of  the  kingdom  of  heaven,"  Matt.  16,  19. 

Second,  the  doctrine  of  the  pope  is  indeed  in  every  way  repugnant 
to  the  Gospel. 

Third,  it  may  be  observed  in  all  three  propositions,  that  he  inti- 
mates that  he  is  God. 

First;)  because  he  assumes  to  himself  (he  authority  to  alter  the 


OF   THE   POWER   AND   PRIMACY   OF    THE   POPE.  315 

doctrine  of  Christ  and  the  true  divine  services,  instituted  of  God  him- 
self, and  desires  to  have  his  own  doctrine  and  self-devised  services 
to  God,  observed,  as  if  God  had  commanded  them  himself. 

Second,  because  he  assumes  the  power  to  bind,  and  to  loose,  not 
only  in  this  temporal  hfe,  but  also  in  the  life  to  come. 

Third,  because  the  pope  will  not  permit  the  church,  or  any  one 
else  to  judge  him,  but  desires  that  his  authority  shall  be  preferred  to 
all  councils  and  to  the  whole  church ;  but  this  is  making  himself 
God,  if  he  will  not  allow  the  judgment  either  of  the  church  or  of 
any  one  else. 

Finally,  the  pope  has  defended  these  errors  and  this  impious  au- 
tocrasy  by  the  exercise  of  unjust  power  and  murder,  causing  all  those 
who  did  not  hold  with  him  in  every  respect,  to  be  put  to  death. 

Inasmuch,  then,  as  these  things  are  so,  all  Christians  should  be 
diligently  on  their  guard,  lest  they  make  themselves  partakers  of  this 
impious  doctrine,  blasphemy,  and  unjust  cruelty ;  but  they  should 
withdraw  from  the  pope  and  his  members  or  accomplices,  as  from  the 
kingdom  of  Antichrist,  and  execrate  it,  as  Christ  has  commanded  : 
"Beware  of  false  prophets,"  Matt.  7,  15.  And  Paul,  Tit.  3,  10, 
commands :  "  A  man  that  is  a  heretic,  after  the  first  and  second  ad- 
monition, reject."  And  2  Cor.  6,  14,  he  says :  "  Be  ye  not  une- 
qually yoked  together  with  unbelievers ;  for  what  fellowship  hath 
righteousness  with  unrighteousness,"  &c.  Grievous  it  is,  for  a  per- 
son to  separate  himself  from  so  many  countries  and  people,  and  to 
vindicate  this  doctrine  :  but  here  stands  the  command  of  God,  that 
each  one  should  be  on  his  guard,  and  not  be  an  accomplice  with  those 
who  promulgate  false  doctrines,  or  wish  to  defend  them  with  cruelty. 

Our  consciences  are,  therefore,  sufficiently  exculpated  and  secured; 
for  we  truly  see  before  our  eyes  the  enormous  errors  which  prevail 
in  the  kingdom  of  the  pope.  And  the  Scripture  exclaims,  in  the 
most  forcible  manner,  that  these  errors  are  the  doctrines  of  the  devil 
and  of  Antichrist.  The  idolatry  in  the  abuse  of  the  mass,  is  evi- 
dent, which  mass  besides  its  other  evil  tendencies,  is  misused  for  un- 
just profit  and  mercenary  purposes.  The  doctrine  concerning  re- 
pentance was  utterly  falsified  and  destroyed  by  the  pope  and  his  ad- 
herents. For  thus  they  teach  :  "  Sins  are  forgiven  for  the  sake  of 
our  own  works ;"  and  they  add,  that  it  ^ould,  however,  be  doubt- 
ed whether  sins  are  forgiven.  They  do  not  however  teach  to  this 
effect,  that  sins  are  forgiven  for  the  sake  of  Christ  without  merit, 
and  that  this  forgiveness  of  sins  is  obtained  through  faith  in  Christ. 

With  such  doctrine  tlicy  deprive  Christ  of  his  honor  and  rob  the 
conscience  of  its  true  and  indubitable  consolation,  and  abolish  the 


316  APPENDIX   TO   THE   ARTICLES  OF    SMALCALD. 

real  divine  services,  viz.  the  exercise  of  faith,  which  struggles  with 
unbelief  and  loss  of  confidence  in  the  promises  of  the  Gospel. 

They  have  in  like  manner  obscured  the  doctrine  concerning  sin, 
and  devised  their  own  ordinances  concerning  the  obligation  to  enu- 
merate and  confess  all  sins ;  from  which  resulted  diverse  errors,  and 
finally  desperation. 

Afterwards  they  invented  self-devised  expiations,  by  which  the 
benefits  and  merits  of  Christ  are  superceded. 

Hence  resulted  indulgences,  which  are  nothing  but  falsehoods,  de- 
vised for  the  sake  of  money  alone. 

What  innumerable  abuses  and  abominable  idolatry  afterwards  fol- 
lowed from  the  invocation  of  saints  ! 

What  infamy  and  vice  have  originated  from  the  prohibition  of 
marriage ! 

How  was  the  Gospel  beclouded  by  the  doctrine  concerning  vows ! 
Here  it  was  taught,  that  such  vows -are  a  righteousness  before  God, 
and  merit  remission  of  sins ;  so  that  the  merit  of  Christ  is  transferred 
to  the  ordinances  of  men,  and  the  doctrine  concerning  faith  is  wholly 
extinguished. 

And  they  have  extolled  their  foolish  and  frivolous  ordinances  as 
true  services  to  God  and  as  perfection,  and  preferred  them  to  the 
works  which  God  has  ordered  and  which  he  requires  from  each  one 
in  his  vocation.  We  dare  not,  then,  regard  these  as  trivial  errors ; 
for  they  deprive  Christ  of  his  honor,  and  condemn  souls :  we  should, 
therefore,  not  permit  them  to  pass  uncensiired. 

To  these  errors  attach  two  enormous,  abominable  sins.  The  one 
is,  that  the  pope  desires  to  defend  and  maintain  these  errors  with  un- 
just fury,  cruel  tyranny,  and  violence ;  the  other  is,  that  he  divests 
the  church  of  her  judgment,  and  will  not  allow  these  religious  affairs 
to  be  judged  in  an  orderly  manner.  Yes,  he  wishes  to  be  above  all 
councils,  and  to  have  power  to  dissolve  and  rescind  all  that  is  re- 
solved in  councils,  as  the  canons  sometimes  impudently  pretend  ; 
and  the  popes  have  exercised  these  things  still  more  impudently,  as 
many  examples  show. 

9.  QucEstione  3.  the  canon  says :  ''  No  one  shall  judge  the  high- 
est see ;  for  neither  emperors  nor  priests,  neither  kings  nor  people, 
judge  the  judge." 

Thus  the  pope  acts  as  a  tyrant  in  both  positions,  by  defending 
these  errors  with  violence  and  outrage,  and  by  not  allowing  any 
judge.  And  this  latter  point  creates  more  injury  than  all  the  out- 
rage. For  as  soon  as  the  churches  are  deprived  of  the  power  to 
judge  and  to  make  a  decision,   there  ean   be  no  possible  nieans  by 


OF  THE  POWER  AND  PRIMACY  OP  THE  POPE.       317 

"which  false  doctrines  or  unjust  methods  of  worship  can  be  checked, 
in  consequence  of  which  many  souls  must  be  lost. 

Pious  persons  should,  for  this  reason,  seriously  reflect  upon  these 
abominable  errors  of  the  pope  and  his  tyranny ;  and  they  should 
know  in  the  first  place,  that  these  errors  must  be  avoided,  and  the 
true  doctrine  embraced,  for  the  sake  of  God's  honor  and  the  salva- 
tion of  souls.  Finally,  they  should  consider  how  great  and  abomi- 
nable a  sin  it  is  to  assist  in  promoting  this  unjust  cruelty  of  the  pope, 
by  which  so  many  pious  Christians  are  so  miserably  slaughtered, 
whose  blood  undoubtedly  God  will  not  leave  unavenged. 

But  especially  should  kings  and  princes  as  principal  members  of 
the  church,  aid  and  employ  their  exertions,  in  abolishing  every  spe- 
cies of  errors,  and  in  having  the  consciences  correctfy  instructed ;  as 
God  has  especially  admonished  kings  and  princes  tq  this  duty  in  the 
second  Psalm  and  the  tenth  verse  :  "  Be  wise  now,  therefore,  O  ye 
kings ;  be  instructed,  ye  judges  of  the  earth."  For  this  should  be 
the  chief  concern  among  kings  and  illustrious  rulers,  to  advance  the 
glory  of  God  diligently. 

For  this  reason  it  would  be  unjust  indeed,  if  they  would  apply  their 
power  and  authority  to  the  confirmation  of  this  abominable  idolatry 
and  otlier  incalculable  vices,  and  to  the  coi];jmission  of  the  cruel  mur- 
der of  pious  Christians. 

And  if  the  pope  would  even  hold  a  council,  how  can  the  condition 
of  the  church  be  improved,  if  the  pope  will  not  allow  any  thing  to 
be  resolved  against  him ;  or  if  he  will  permit  no  one  else,  but  those 
who  are  bound  to  him  previously  by  the  obligation  of  a  terrible 
oath, — not  even  excepting  the  word  of  God, — to  judge  in  church 
affairs  ? 

But  inasmuch  as  the  judgments  in  councils,  are  the  judgments  of 
the  churches,  and  not  of  the  pope,  it  will  be  incumbent  on  kings  and 
princes  not  to  grant  the  pope  this  privilege,  but  to  use  their  en- 
deavors to  prevent  the  church  from  being  deprived  of  the  power  to 
judge,  and  to  cause  all  things  to  be  decided  according  to  the  holy 
Scripture  and  the  word  of  God.  And  precisely  as  Christians  are 
xmder  obligation  to  reprove  all  other  errors  of  the  pope,  so  they  are 
also  under  obligation  to  reprehend  the  pope  himself,  if  he  wish- 
es to  evade  or  resist  the  right  judgment  and  true  decision  of  the 
church. 

Wherefore,  even  if  the  pope  had  primacy  or  supremacy  according  to 
divine  right,  we  should  still  not  render  obedience  to  him,  while  he  wish- 
es to  defend  false  methods  of  worship,  and  another  doctrine  contrary  to 
the  Gospel :  yes,  necessity  requires  us  to  oppose  him  as  the  true  Anti- 


318  APPENDIX   TO   THE  ARTICLES   OF    SMALCALD. 

Christ.  We  see  clearly  what  the  errors  of  the  pope  are,  and  how 
great  they  are. 

The  cruelties  are  likewise  manifest,  which  he  exercises  against  pi- 
ous Christians.  And  here  stand  the  word  and  command  of  God, 
that  we  should  avoid  idolatry,  false  doctrine,  and  cruelty.  There- 
fore, every  pious  Christian  has  weighty,  necessary,  and  clear  reasons 
enough  not  to  render  obedience  to  the  pope.  And  these  necessary 
reasons  are  a  great  consolation  to  all  Christians  against  all  kinds  of 
reproach  and  scandal  which  our  adversaries  heap  upon  us,  asserting 
that  we  give  offence  and  excite  schisms  and  disunion. 

But  those  who  hold  with  the  pope,  and  defend  his  doctrine  and 
false  services  to  God,  stain  themselves  with  idolatry  and  blasphemous 
doctrine,  and  load  upon  themselves  all  the  blood  of  pious  Christians 
whom  the  pope  and  his  adherents  persecute  ;  and  they  also  impair 
the  honor  of  God  and  the  salvation  of  the  church,  because  they  con- 
firm these  errors  and  vices  before  all  the  world,  to  the  injury  of  all 
posterity. 

OF    THE   POWER   AND    JURISDICTION   OF    BISHOPS. 

In  our  Confession  and  Apology  we  have  stated  in  general  what  is 
necessary  to  be  said  in  Reference  to  ecclesiastical  power.  For  the 
Gospel  commands  those  who  should  regulate  the  church,  to  preach 
the  Gospel,  to  remit  sins,  and  to  administer  the  sacraments ;  and  it, 
moreover,  gives  them  the  authority  to  excommunicate  those  who  live 
in  open  perpetration  of  vice,  and  to  absolve  those  who  desire  to  amend 
their  lives. 

Now,  every  one,  even  our  adversaries  must  confess,  that  all  who 
regulate  the  church,  have  this  command  alike,  whether  they  be  call- 
ed pastors,  or  presbyters,  or  bishops.  Therefore  Jerome  declares  in 
distinct  terms,  that  bishops  and  presbyters  are  not  different,  but  that 
all  clergymen  are  bishops  and  priests  alike ;  and  alleges  the  declara- 
tion of  Paul  to  Titus,  Tit.  1,  5,  6,  in  which  he  says :  "  For  this 
cause  left  I  thee  at  Crete,  that  thou  shouldest  set  in  order  the  things 
that  are  wanting,  and  ordain  elders  in  every  city ;"  and  afterwards 
he  calls  these  bishops :  "A  bishop  then  must  be  blameless,  the  hus- 
band of  one  wife,"  1  Tim.  3,  2.  So  Peter  and  John  call  themselves 
presbyters  or  priests. 

Afterwards  Jerome  further  asserts :  "  The  practice  of  choosing 
one  alone,  who  has  the  others  under  him,  took  place  that  schisms 
might  be  prevented,  that  one  might  not  draw  a  church  to  himself 
here,  and  another,  there,  and  thus  separate  the  congregations.  For 
at  Alexandria,"  says  he.  "from  Mark  the  Evangelist  to  Esclras  and 


OF    THE    POWER    AND    JURISDICTION    OF    BISHOPS.  319* 

Dionysius,  the  Presbytery  have  always  elected  one  from  among 
themselves,  esteemed  him  more  highly,  and  called  him  Episcopvs 
(bishop ;)  precisely  as  the  soldiery  elect  a  captain  ;  and  as  the  Dia- 
coni  elected  one  from  among  themselves,  who  was  qualified  for  the 
duties,  and  they  called  him  Archdeacon.  For,  tell  me,  what  more 
does  a  bishop  perform,  than  a  presbyter,  except  to  ordain  others  to 
ecclesiastical  office,"  &c. 

Jerome  here  teaches  that  this  difference  between  bishops  and  pas- 
tors originated  from  human  regulations  alone,  as  in  practice  we 
actually  observe.  For  the  office  and  the  authority  are  entirely  the 
same  ;  but  in  subsequent  time  the  mode  of  ordination  alone  made  the 
distinction  between  bishops  and  pastors.  For  thus  it  was  after- 
wards resolved,  that  a  bishop  should  also  in  other  churches  ordain 
persons  to  the  duties  of  the  ministry. 

But  as  according  to  divine  authority  there  is  no  difference  between 
bishops  and  pastors  or  ministers,  there  is  no  doubt,  if  a  pastor 
ordain  some  qualified  persons  in  his  church  to  church-offices,  that 
such  ordination  is  valid  and  right  according  to  divine  authority. 

For  this  reason,  while  bishops  thus  ordained,  still  violate  the  Gos- 
pel, and  refuse  to  ordain  qualified  persons,  every  church  has  in  this 
case  legal  authority  to  ordain  ministers  for  itself. 

For  wherever  the  church  is,  there  indeed  is  the  command  to  preach 
the  Gospel.  For  this  reason,  the  churches  must  retain  the  authority 
to  call,  to  elect,  and  ordain  ministers.  And  this  authority  is  a  pri- 
vilege which  God  has  given  especially  to  the  church,  and  it  can- 
not be  taken  away  from  the  church  by  any  human  power,  as  Paul 
testifies,  Eph.  4,  8,  11,  12,  where  he  says :  "  When  he  ascended  up 
on  high,  he  led  captivity  captive,  and  gave  gifts  unto  men."  And 
among  these  gifts  which  belong  to  the  church,  he  enumerates  pastors 
and  teachers,  and  adds  that  these  were  given  fo7'  the  edifying  of 
the  body  of  Christ.  Wherefore,  it  follows  that  wherever  there  is 
a  true  church,  there  is  also  the  power  to  elect  and  ordain  ministers. 
In  case  of  necessity  a  mere  layman  may  absolve  another,  and  be- 
come his  pastor ;  as  St.  Augustine  relates,  that  two  Christians  were 
in  a  ship  together ;  the  one  baptized  the  other,  and  afterwards  was 
absolved  by  him. 

To  this  point  the  declarations  of  Christ  pertain,  which  show  that 
the  keys  are  given  to  the  whole  church,  and  not  to  some  particular 
persons ;  as  the  text  says :  "  Where  two  or  three  are  gathered  to- 
gether in  my  name,  there  am  I  in  the  midst  of  them,"  Matt.  18, 20. 
Finally,  this  is  also  confirmed  by  the  declaration  of  Peter,  where 
he  says;  "  Yc  are  a  royal  priesthood,"  1  Pet.  2,  9,     These  words 


820  APPENDIX   TO   THE   ARTICLES   OF   SMALCALD. 

relate  especially  to  the  true  church,  which,  because  it  alone  has  the 
priesthood,  must  also  have  power  to  choose  and  ordain  ministers. 

The  common  usages  of  the  church  likewise  prove  this ;  for  in  for- 
mer times  the  people  elected  clergymen  and  bishops,  then  the  bishop, 
living  in  or  near  the  same  place,  came  and  confirmed  the  elected 
bishop  by  the  laying  on  of  hands ;  and  at  that  time  the  ordination 
was  nothing  else  but  this  approbation. 

Afterwards  other  ceremonies  besides  were  added ; — Dionysius  re- 
lates some  of  them ;  but  this  book  of  Dionysius  is  a  new  fiction  un- 
der a  false  title,  as  the  book  of  Clement  also  has  a  false  title,  and  it 
was  written  long  after  the  time  of  Clement  by  a  wicked  impostor. 

Afterwards  this  was  also  added  at  last, — the  bishop  said  to  those, 
whom  he  consecrated :  "  I  give  you  power  to  sacrifice  for  the  living 
and  the  dead ;"  but  this  does  not  occur  in  Dionysius. 

Hence  we  see  that  the  church  has  power  to  choose  and  ordain 
ministers.  Therefore,  if  the  bishops  are  either  heretics,  or  will  not 
ordain  qualified  persons,  the  churches  are  under  obligation  in  the 
sight  of  God,  according  to  divine  right,  to  ordain  for  themselves 
pastors  and  church-ofl[icers. 

Now,  if  any  one  would  call  this  disorder  or  separation,  he  should 
know  that  the  impious  doctrine  and  tyranny  of  the  bishops,  are  in 
fault  of  it ;  for  Paul  commands  that  all  bishops,  who  either  teach 
incorrectly  themselves,  or  defend  incorrect  doctrines  and  false  services 
to  God,  should  be  deemed  offenders. 

Hitherto  we  have  been  speaking  concerning  ordination,  which 
alone  perhaps  has  made  a  difference  between  bishops  and  priests,  as 
Jerome  says.  It  is,  therefore,  unnecessary  to  dispute  much  about 
the  other  episcopal  oflnces,  unless  we  should  wish  to  speak  concern- 
ing confirmation,  baptizing  of  bells,  and  other  similar  impositions, 
which  the  bishops  almost  exclusively  practised ;  but  it  is  necessary 
to  treat  concerning  jurisdiction. 

This  is  certain,  that  clergymen  should  have  the  common  jurisdic- 
tion to  excommunicate  those  who  live  in  open  immorality,  and  that 
the  bishops  as  tyrants  have  arrogated  it  to  themselves,  and  exercised 
it  for  their  own  profit.  For  these  men  have  carried  on  intolerable 
abuses  with  it,  and  persecuted  the  people  either  through  avarice  or 
wantonness,  and  excommunicated  them  without  any  legal  investiga- 
tion. What  kind  of  tyranny  is  this  !  a  bishop  to  have  power  in  a 
town,  according  to  his  own  wantonness  without  the  forms  of  justice, 
thus  to  agitate  and  afflict  the  people  with  excommunications  ?  &c. 

But  they  have  employed  this  penalty  in  diverse  offences,  and  have 
not  ojily  protected  the  real  offender  from  it,  against  whom  excora- 


OF    THE    POWER    AND    JURISDICTION    OF    BISHOPS.  321 

tnunication  should  have  been  pronounced  ; — but  have  inflicted  pun- 
ishment on  other  small  offences,  such  as  not  fasting  and  observing 
holj-days  correctly — excepting  that  they  sometimes  punished  adul- 
tery, and  besides  they  have  frequently  reproached  and  defamed  inno- 
cent persons.  For  since  such  accusation  is  weighty  and  grievous, 
no  one  should  be  condemned  without  trial  in  legal  and  due  form. 

Now,  since  the  bishops  have  arrogated  this  jurisdiction  to  them- 
selves, and  impudently  exercised  it,  there  are  good  reasons  not  to 
listen  to  them  on  account  of  it.  And  it  is  right  to  take  away  from 
them  this  usurped  jurisdiction  again,  and  restore  it  to  the  clergymen 
to  whom  it  belongs  according  to  the  command  of  Christ,  and  to  have 
it  exercised  legitimately  for  the  improvement  of  morals,  the  amend- 
ment of  life,  and  the  increase  of  God's  glory. 

There  is,  moreover,  a  jurisdiction  in  such  matters,  as  accord- 
ing to  papal  institutions,  pertain  to  the  forum  tcchsiasticum^  or  to 
the  ecclesiastical  court ;  especially  affairs  concerning  matrimony. 
This  jurisdiction  the  bishops  have  also  arrogated  to  themselves  by 
human  authority  alone,  which  however  is  not  very  ancient,  as  may 
be  perceived  from  the  Code  and  Novels  of  Justinian,  that  matters  re- 
lating to  marriage  were  at  that  time  transacted  entirely  by  civil  go- 
vernment ;  and  civil  government  is  under  obligation  to  determine 
these  matters,  especially,  if  the  bishops  decide  unjustly,  or  become 
negligent;  as  the  canons  also  show. 

Wherefore,  we  are  under  no  obligation  to  render  obedience 
to  the  bishops  in  reference  to  this  jurisdiction.  And  since  they 
have  instituted  several  unjust  ordinances  concerning  matrimonial 
affairs,  and  practise  them  in  the  courts  over  which  they  preside, 
the  civil  magistrate,  for  this  reason  also,  is  bound  to  reform  these 
courts. 

For,  the  prohibition  of  the  marringe  between  sponsors  is  unjust ; 
and  it  is  also  unjust,  when,  if  two  persons  are  divorced,  the  innocent 
one  shall  not  marry  again.  Again,  it  is  an  unjust  law%  which  in 
general  approves  all  marriages  which  take  place  secretly  and  deceit- 
fully, without  the  previous  knowledge  and  consent  of  the  parents. 
Again  the  prohibition  of  the  marriage  of  priests  is  also  unjust. 

Besides  these,  there  are  other  similar  points  among  their  ordi- 
nances, by  which  men's  consciences  have  been  confused  and  encum- 
bered, and  which  it  is  unnecessary  to  relate  here ;  it  is  sufficient  to 
know  that  many  unjust  and  inequitable  things  have  been  commanded 
by  the  pope,  from  which  the  civil  authority  has  a  sufficient  cause,  to 
constitute  the  judiciary  differently. 

Now,  since  the  bishops,  who  are  devoted  to  the  pope,  defmd  im- 

41 


322  APPENDIX   TO   THE   ARTICLES   OF    SMALCALD. 

pious  doctrines  and  false  services  to  God,  with  violence,  and  will  not 
ordain  pious  preachers,  but  assist  the  pope  in  murdering  them,  and 
have,  moreover,  divested  the  pastors  of  their  jurisdiction,  and  have 
exercised  it  as  tyrants  alone  for  their  own  emolument ;  and  finally, 
since  they  have  also  treated  affairs  relative  to  matrimony  so  unjust- 
ly, the  churches  have  great  and  important  reasons  enough  not  to 
acknowledge  them  as  bishops.  But  they,  the  bishops,  should 
consider  that  their  goods  and  income  are  furnished  as  alms  that 
they  might  serve  the  churches,  and  the  more  excellently  execute 
their  office,  as  the  rule  says :  Beneßcium  datur  propter  officium. 
Therefore,  they  cannot  with  clear  conscience  use  such  alms,  and 
thus  rob  the  churches  which  need  such  goods  for  the  support  of  the 
ministers,  for  the  rearing  of  learned  persons,  for  the  maintenance  of 
certain  poor  persons,  and  especially  for  the  constitution  of  a  matri- 
monial judiciary  ;  for  cases  frequently  and  singularly  happen,  for 
which  it  would  be  necessary  to  have  a  peculiar  judiciary.  But  this 
cannot  be  appointed  without  the  help  of  these  goods.  St.  Peter  says 
that  the  false  bishops  use  the  possessions  and  alms  of  the  church  to  grat- 
ify their  own  sensuality,  and  forsake  the  office,  2  Pet.  2,  13. 
Now  since  the  Holy  Ghost  threatens  them  severely,  the  bishops  should 
know  that  they  must  render  an  account  unto  God  for  this  robbery. 

THE  DOCTORS   AND  MINISTERS,    WHO  SUBSCRIBED    TO  THE  AUGSBURG 
CONFESSION    AND    THE   APOLOGY,   A.   D.    1537. 

In  conformity  with  the  mandate  of  the  illustrious  princes,  orders, 
and  estates,  professing  the  doctrine  of  the  Gospel,  we  have  read  the 
articles  of  the  Confession,  exhibited  to  the  emperor  in  the  assembly 
at  Augsburg,  and  by  the  kindness  of  God,  all  the  ministers  who  were 
present  in  the  assembly  at  Smalcald,  unanimously  profess  that  they 
believe,  and  teach  in  their  own  chui'ches,  agreeably  to  the  articles  of 
the  Confession  and  the  Apology.  They  acknowledge  also  that  they 
approve  the  article  concerning  the  primacy  of  the  pope,  concerning 
his  power,  and  concerning  the  power  and  jurisdiction  of  the  bishops, 
which  article  was  exhibited  to  the  princes  in  the  assembly  here  at 
Smalcald.     Accordingly  they  have  subscribed  their  names. 

I,  Dr.  John  Bugenhagen,  subscribe  to  the  articles  of  the  Augsburg 
Confession,  to  the  Apology,  and  to  the  article  concerning 
the  papacy,  submitted  to  the  princes  at  Smalcald. 

And  I,  Dr.  Urban  Regius,  superintendent  of  the  churches  in  the 
dukedom  of  Lüneburg,  subscribe. 

Nicholas  Amsdorf  of  Magdeburg  subscribed. 


APPENDIX  TO   THE  ARTICLES  OP  SMALCALD.  323 

George  Spalatin  of  Aldenburg  subscribed. 

I,  Andrew  Oslander,  subscribe. 

M.  Vitus  Dietrich  of  Noriburg  subscribed. 

Stephen  Agricola,  minister  at  Curien,  subscribed  with  his  own 

hand. 
John  Dracon  of  Marburg,  subscribed. 
Conrad  Feigenbotz  subscribed  unreservedly, 
Martin  Bucer. 

I,  Edward  Schnepf,  subscribe. 
Paul  Rhode,  minister  in  Stetin. 
Gerard  Oenice,  minister  of  the  church  in  Minden. 
Simon  Schneweis,  parishioner  of  Crailsheim. 
Briccius  of  Northan,  minister  at  Susatum. 
I,  Pomeranius,  again  subscribe  in  the  name  of  Mr.  John  Brentius, 

as  he  has  instructed  me. 
Philip  Melancthon  subscribed  with  his  own  hand. 
Anthony  Corvinus  subscribed  with  his  own  hand  for  himself  and 

for  Adam  of  Fulda, 
John  SchlaginhaufFen  subscribed  with  his  own  hand. 
Mr.  George  Heltus  of  Forchem. 
Michael  Coelius,  minister  at  Mansfeld. 
Peter  Geltner,  minister  of  the  church  at  Frankfort. 
Dionysius  Melander  subscribed. 
Paul  Fagius  of  Argentun. 

Wendal  Faber,  parishioner  of  Seburg  in  Mansfeldia. 
Conrad  Otinger,  of  Phorcen,   minister  of  Ulric,  duke  of  Wirtem- 

burg. 
.    Boniface  Wolfart,  mmister  of  the  church  at  Augsburg. 

John  Aepin,  superintendent  of  Hamburg,  subscribed  with  his  own 

hand. 
The  same  did  John  Amsterdam  of  Bremen. 
John  Fontan,  superintendent  of  lower  Hesse,  subscribed. 
Frederic  Mycon  subscribed  for  himself  and  Justus  Menius. 
Ambrose  Blaurer. 

Again  and  again  have  I  read  the  Confession  and  the  Apology, 
submitted  by  the  illustrious  prince,  elector  of  Saxony,  and  by  other 
princes  and  estates  of  the  Roman  empire,  to  his  imperial  Majesty  at 
Augsburg.  I  have  read  also  the  Form  of  Concord  on  the  sacrament, 
composed  at  Wittemburg,  with  Dr.  Bucer  and  others.  I  have  read 
the  articles  by  Dr.  Martin  Luther,  our  most  venerable  preceptor, 
written  in  the  German  language  in  the  assembly  at  Smalcald,  and  a 


324  APPETmiX   TO    THE   ARTtCLES    OP    SMAl,rAT.D. 

little  book  concerning  the  papacy,  and  the  power  and  jurisdiction  of 
bishops.  In  my  hamble  opinion,  all  these  treatises  accord  with  the 
sacred  Scriptures  and  with  the  principles  of  the  true  and  genuine 
cathoUc  church.  And  though,  amidst  the  great  number  of  learned 
men  now  assembled  at  Smalcald,  I  acknowledge  myself  the  least  of 
all,  yet  because  I  am  not  allowed  to  await  the  adjournment  of  this 
assembly,  I  entreat  you,  most  excellent  Sir,  Dr.  John  Bugenhagen, 
reverend  father  in  Christ,  to  subscribe  my  name,  should  it  be  neces- 
sary, to  all  the  works  which  I  have  mentioned  above.  For  I  testify  by 
this  my  own  handwriting,  that  I  thus  believe,  profess,  and  shall  con- 
tinually teach  through  Jesus  Christ  our  Lord.  Done  at  Smalcald, 
Feb.  23, 1537. 

John  Brentius, 

Minister  of  Halle. 


ENCHIRIDION, 


THE  SMALLER  CATECHISM  OF  DR.  MARTIN  LUTHER, 


PARISHIONERS  AND  MINISTERS. 


PREFACE  OF  Dr.  MARTJN  LUTHER, 

Martin  Luther  to  all  the  faithful  and  pious  parishioners  and  ministers,  grace, 
mercy,  and  peace  in  Jesus  Christ  our  Lord. 

The  deplorable  wretchedness  which  I  recently  witnessed,  when  I 
visited  your  parishes,  has  impelled  me  to  publish  this  Catechism, 
drawn  up  in  a  very  simple  and  brief  form.  Eternal  God  !  what  dis- 
tress did  I  behold  ! — The  people,  especially  those  who  live  in  the 
country,  and  even  parishioners  for  the  most  part,  possessing  so  little 
knowledge  of  the  Christian  doctrine,  that  I  even  blush  to  tell  it. 
And  yet  all  are  called  by  the  sacred  name  of  Christ,  and  enjoy  the 
sacraments  in  common  with  us,  while  they  are  not  only  totally  ig- 
norant of  the  Lord's  Prayer,  the  Apostolic  Creed  or  Symbol,  and  the 
Decalogue,  but  cannot  even  repeat  the  words.  Why  need  J  hesitate 
to  say,  that  they  differ  in  nothing  at  all  from  the  brutes  ? — now  too 
while  the  Gospel  is  widely  disseminated,  while  they  even  enjoy  the 
greatest  liberty  of  Christians. 

Ye  bishops,  upon  whom  heaven  has  enjoined  that  duty,  what 
apology  will  ye  make  Christ  for  this  ?  Ye  are  the  men,  to  whom 
&lone  this  decline  of  the  Christian  religion  must  be  ascribed.  Thus 
shamefully  have  ye  permitted  men  to  stray  : — yours  is  the  fault,  who 
have  never  done  one  thing  which  it  was  your  duty  to  do.  I  am  un- 
willing in  this  place  to  attribute  any  evil  motive  to  you.  But  is  it 
not  great  impiety, — nay,  the  greatest  presumption,  to  urge  your  tra- 
ditions and  a  single  element  of  the  sacrament  so  far  ?  Utterly  care- 
less and  indifferent  are  you,  whether  those  entrusted  to  yourfidehty 


326  PREFACE. 

and  instruction,  understand  the  Lord's  Prayer,  the  Apostolic  Creed, 
or  the  Decalogue,  or  not !  Alas,  alas,  for  you !  In  the  name 
of  God,  then,  I  beg  and  entreat  you  all,  parishioners  and  ministers, 
to  discharge  your  duty  seriously,  and  to  watch  over  the  people  that 
heaven  has  commended  to  your  keeping.  This  ye  will  have  accom- 
plished most  successfully,  when,  in  conjunction  with  us,  ye  shall  in- 
culcate this  Catechism  upon  the  people,  and  especially  upon  the 
young.  Because  if  any  of  you  are  so  illiterate  as  not  to  possess  any 
knowledge  at  all  of  these  matters,  be  not  ashamed  to  read  the  form 
prescribed  by  us,  word  by  word  before  your  hearers,  in  the  follo\^- 
ing  order : 

First  of  all  the  ministers  will  be  careful  not  to  pronounce  the 
Decalogue,  or  the  Lord's  Prayer,  or  the  Apostolic  Creed,  or  even 
the  sacraments,  occasionally  in  one  way  and  then  in  another ;  but  to 
use  continually  the  same  forms  in  pronouncing  and  explaining  them 
to  the  people.  I  give  this  advice  because  I  know  that  the  young 
^nd  the  uneducated  cannot  be  successfully  instructed,  unless  the  same 
forms  of  expression  be  frequently  pronounced  and  repeated.  If  you 
deliver  your  instructions  now  in  one  manner,  and  now  in  another, 
untutored  minds  will  easily  become  embarrassed,  and  all  the  labor 
which  you  have  expended  in  teaching  them,  may  be  lost. 

The  holy  Fathers  kept  this  in  view,  as  they  desired  the  form  of 
the  Decalogue,  of  the  Creed,  and  of  the  Lord's  Prayer,  to  remain 
m  the  church,  couched  in  the  same  unalterable  terms.  It  becomes 
us  to  imitate  their  prudent  example  ;  and  we  must  endeavor  to  de- 
liver those  instructions  to  the  young  and  uneducated,  without  even 
changing  a  syllable ;  how  frequently  soever  you  may  teach  the  Cat- 
echism, let  your  method  be  always  the  same.  Whatever  mode,  then, 
of  teaching  the  Catechism  you  may  adopt,  retain  it  uniformly, — never 
depart  from  it.  But  the  case  is  different  when  you  teach  the  Gos- 
pel in  an  assembly  of  learned  men ; — there  you  may  exhibit  a  speci- 
men of  your  learning ;  nor  do  I  forbid  you  to  vary  your  forms  of  ex- 
pression among  them,  and  occasionally  in  speaking  assume  one  as- 
pect and  then  another.  But  among  the  uneducated  you  must  con- 
tinually use  the  same  forms,  expressed  in  definite  terms.  And  it 
ought  to  be  your  first  exertion,  to  teach  the  Decalogue,  the  Creed, 
and  the  Lord's  Prayer,  word  by  w^ord  in  their  naked  and  pure  sim- 
plicity, so  that  the  same  expressions  being  frequently  heard,  your 
hearers  themselves  may  learn  to  repeat  them. 

Should  there  be  any  who  despise  religion  so  much  as  to  refuse  to 
learn  these  things,  let  them  be  advised  that  they  are  denying  Christ, 
.and  that  they  are   anv  thing   rather  than  Christians.     They  must 


TO  THE  SMALLER  CATECHISM.  327 

not  be  admitted  to  the  sacrament  of  the  altar,  nor  to  the  duties  of 
catechists,  who  are  generally  present  at  infant  baptisms ;  and  if 
they  wish  to  enjoy  the  privilege  of  Christian  liberty,  when  it  hap- 
pens to  suit  their  convenience,  let  the  privilege  not  be  granted  them, 
but  let  them  rather  be  commended  to  the  pope  and  to  those  whom 
they  call  official,  even  to  Satan  himself.  It  will  be  the  duty  of 
parents  and  heads  of  families,  to  refuse  food  to  such  men ;  and  they 
will  act  commendably,  if  they  declare  to  these  licentious  men,  that 
there  is  a  decree  of  the  prince  to  expel  them  from  their  country,  and 
drive  them  into  banishment. 

For  although  I  agree  that  no  one  can  or  ought  to  be  forced  to 
believe,  yet  this  menace  ought  in  every  instance  to  be  pronounced,  in  or- 
der that  the  people  may  know  what  is  right,  and  also  what  is  opposed  to 
the  right  of  those  with  whom  they  live,  and  that  they  may  beg  their 
food.  For  it  is  desirable  that  each  one,  whether  he  truly  believes  or 
is  involved  in  the  mists  of  doubt,  to  understand  and  observe  the  laws 
of  the  state,  which  he  wishes  to  have  the  privilege  of  enjoying. 

In  the  second  place, — when  the  uneducated  have  learned  to  repeat 
the  words  of  the  Catechism,  an  explanation  must  afterwards  be  de- 
livered, in  order  that  they  may  also  understand  it.  And  you  can 
either  employ  the  forms  which  you  see  here  prescribed,  or  any  other. 
But  as  the  Catechism  itself  should  always  be  pronounced  to  the  peo- 
ple in  the  same  words,  as  I  have  already  advised,  so  in  the  explana- 
tion of  the  Catechism,  I  could  wish  that  the  same  discussion  be  con- 
,  tinually  followed,  not  changing  even  a  single  syllable.  And  for  this 
purpose  you  may  take  sufficient  time  ;  for  it  is  not  necessary  that  the 
whole  be  delivered  at  the  same  time ;  but  let  certain  portions  be  ta- 
ken, and  in  discussing  them,  it  will  be  proper  to  review  one  after 
another.  When  the  people  have  learned  accurately  what  the  first 
commandment  requires,  you  must  then  pass  on  to  the  second.  In 
this  manner  let  the  whole  be  learned  in  regular  order;  for  otherwise 
the  mind  being  burdened  and  confused  with  too  great  an  abundance, 
can  retain  nothing  at  all. 

In  the  third  place, — after  you  have  finished  this  short  explanation  '^ 
of  the  Catechism,  you  will  enter  the  larger  Catechism,  in  order  that 
your  hearers  may  understand  the  whole  more  completely.  Here  you 
will  illustrate  the  several  commandments,  the  distinct  parts  of  the 
Creed  and  of  the  Lord^s  Prayer,  in  their  appropriate  colors ;  you 
"will  enumerate  the  different  duties,  the  various  results  and  advan- 
tages which  arise  from  them,  and  likewise  the  dangers  and  the  losses 
which  we  incur,  if  we  fail  to  discharge  them.  These  points  you  will 
find  amply  tinfol<led  every   wli'-re  in   the   \vriliiigs  of  pious  men. 


328  PKEFACE. 

You  will  most  earnestly  enforce  those  commandments  which  directly 
apply  to  men  committed  to  your  charge.  To  give  an  example  of 
this, — you  will  press  the  seventh  commandment  most  especially  upon 
merchants,  and  upon  those  who  perform  manual  labor.  With  great 
propriety  too,  this  commandment  may  be  urged  upon  farmers,  and 
upon  male  and  female  servants,  for  they  act  very  unfaithfully  with 
men,  and  in  various  ways  commit  dishonest  deeds.  So  it  is  proper 
to  urge  the  fourth  commandment  especially  upon  the  young  and  the 
uninstructed,  that  they  may  be  quiet,  observe  good  faith  in  all  things, 
be  obedient  to  magistrates  and  to  parents,  and  not  disturb  the  pub- 
lic peace.  These  instructions  must  also  be  illustrated  by  examples 
from  sacred  literature, — showing  where  God  exacted  severe  punish- 
ments from  the  violators  of  this  commandment,  or  w^onderfully  pro- 
moted all  the  enterprises  of  those  who  observed  it. 

In  this  place  you  should  make  it  your  primary  object  to  warn  the 
magistrate  and  parents  of  their  duty,  that  they  may  discharge  their 
public  functions  with  great  diligence,  and  devote  their  children  to 
the  study  of  letters.  And  they  ought  to  be  urged  to  feel  themselves 
bound  by  divine  authority  to  attend  these  duties ;  for  should  they  fail 
to  observe  them,  it  will  be  a  most  grievous  offence.  What  else  indeed 
are  they  doing,  but  rejecting  at  the  same  time  divine  and  human 
government,  in  no  sense  different  from  the  most  implacable  enemies 
both  of  God  and  of  men  ! 

And  here  you  can  exhibit  as  it  were  in  a  table,  what  serious  losses 
those  bring  upon  their  country,  who  do  not  devote  their  chil- 
dren to  the  acquisition  of  knowledge,  since  these  very  children  may 
at  some  time  be  chosen  parishioners  or  ministers  of  the  word,  as  well 
as  to  other  offices,  of  which  this  life  cannot  be  destitute  without  in- 
curring very  great  distress.  You  will  also  add  that  God  will  inflict 
the  severest  punishments  upon  parents  for  this  neglect.  Indeed  I 
do  not  know  that  any  other  point  merits  a  full  discussion  so  justly  as 
this.  For  it  cannot  be  told  how  much,  in  the  present  age,  magis- 
trates and  parents  have  offended  in  this  respect.  And  there  is  no 
doubt  that  it  may  chiefly  be  attributed  to  the  influence  of  Satan,  who 
designs  to  bring  some  great  calamity  upon  Germany. 

Lastly, — since  the  tyranny  of  the  pope  has  been  weakened  and 
diminished,  you  will  find  many  every  where  who  never  approach  the 
sacrament,  but  evidently  despise  it  as  a  useless  and  an  unnecessary 
thino-.  These  also  must  be  persuaded  and  urged.  I  am  unwilling, 
however,  in  this  way,  to  force  any  one  either  to  believe  or  to  take 
the  sacrament;  and  those  act  very  injudiciously,  who  prescribe  rules, 
certain  times,  and  certain  places  for  such  purposes. 


10    TIIL    SMALLER    CATECHISM.  329 

Those  however  who  are  engaged  in  the  administration  of  the 
word,  ought  to  teach  them,  that  without  our  rules,  influenced  by  their 
own  voluntary  choice,  they  should  come  as  hearers  to  us,  and  as  it 
were  compel  us,  the  ministers  of  the  word,  to  extend  the  sacrament 
to  them.  This  will  assuredly  happen,  if  you  teach  that  there  is  dan- 
ger lest  those  who  despise  the  sacrament,  who  do  not  take  it  at  least 
four  times  in  a  year,  may  not  be  considered  worthy  to  be  reckoned 
in  the  number  of  Christians  ;  as  those  who  do  not  believe,  or  who 
will  not  hear  the  Gospel,  are  not  reckoned  in  the  number  of  Chris- 
tians. For  when  Christ  instituted  the  sacrament,  he  did  not  say 
*' omit  this  or  despise  this," — but,  "do  this  as  often  as  ye  drink," 
&c.  By  this  he  certainly  wishes  us  to  do  so ;  he  does  not  wish  us 
entirely  to  neglect  or  to  despise  it,  for  he  says  "  Do  this." 

Because,  if  any  one  despises  the  sacrament,  it  is  a  certain  evidence, 
that  he  has  no  regard  either  for  sin,  or  flesh,  or  Satan,  or  the  world, 
or  death,  or  dangers,  or  hell,  that  is,  he  has  no  belief  whatever  in 
any  of  them,  although  he  is  all  immersed  in  sin,  and  bound  complete- 
ly captive  in  the  kingdom  of  Satan  ;  on  the  other  hand,  he  has  no 
need  of  grace,  nor  life,  nor  of  Paradise,  nor  of  heaven,  nor  of  Christ, 
nor  of  God,  nor  of  any  other  good.  For  if  he  could  believe  himself 
covered  with  sins,  and  very  far  off  from  grace,  without  doubt  he 
would  not  despise  the  sacrament,  in  which  is  held  forth  a  remedy 
against  all  sins,  and  a  great  abundance  of  all  good  things  for  us. 
And  there  is  no  need  of  any  laws  for  him,  by  which  he  might  be 
compelled  to  take  the  sacrament ; — he  should  come  of  his  own  accord, 
driven  by  the  weight  of  his  sins,  and  rather  compel  you  to  adminis- 
ter the  sacrament  to  him. 

Here  you  must  not  act  by  laws  of  compulsion,  as  the  pope  does. 
But  strive  in  your  discourse,  as  far  as  you  can,  to  portray  the 
advantages  and  disadvantages,  the  dangers  and  the  benefits,  the  ne- 
cessity as  well  as  the  utility  of  this  sacrament.  Then  they  will  run 
to  you  voluntarily, — they  will  compel  themselves.  And  if  some  are 
not  influenced  by  these  means,  permit  them  to  live  in  their  own 
way, — only  say  this  to  them,  that  those  who  cannot  be  moved,  either 
by  necessity,  or  by  the  kindness  and  grace  of  God,  which  he  exhibits 
to  them  in  the  sacrament,  may  remain  unmolested  in  the  kingdom  of 
Satan.  Those  indeed  who  do  not  stir  their  hearers  in  this  way,  but 
would  prefer  to  force  them  by  leg;al  restrictions,  actually  furnish  them 
a  pretext  for  despising  the  sacrament.  For  when  the  ministers  of 
the  word  are  so  wavering,  it  is  no  wonder  if  the  hearers  also  become 
more  negligent.  Parishioners  and  ministers  of  the  word,  should 
therefore  consider  this   profoundlv, — that  their   present  duty  is  far 


330  PREFACE- 

different  from  what  it  was  formerly  under  the  papacy.  Now  it  is 
the  ministration  of  salvation  and  of  grace  ;  it  has  therefore  become 
more  difficult  and  laborious.  And  though  very  distressing  dangers 
and  temptations  must  be  encountered  in  the  ministry,  yet  there  is 
neither  reward  nor  gratitude  in  this  world  for  our  labors.  But  this 
ingratitude  of  the  world,  as  it  is  connected  with  great  impiety,  can- 
not aifect  us.  Christ  himself  has  set  rewards  before  us  sufficiently 
magnificent,  if  only  we  labor  with  honest  fidehty  in  his  vineyard. 
And  that  we  may  be  able  to  do  this  with  greater  success,  may  the 
Father  of  all  grace  vouchsafe,  to  whom  be  all  praise  and  glory  for- 
ever, through  Jesus  Christ  our  Lord.     Amen. 


THE  TEN  COMMANDMENTS: 

AS  THEY  ARE  MOST  PLAINLY  TO  BE  TAUGHT  BY  A  FATHER  TO 

HIS  FAMILY. 


THE    FIRST    COMMANDMENT. 

Thou  shalt  have  no  other  Gods. 

What  does  this  imply  7 
Ans. — That  we  should  fear  and  love,  and  trust  in  God  above  all 
things. 

THE    SECOND    COMMANDMENT. 

Thou  shalt  not  take  the  name  of  the  Lord  thy  God  in  vain. 
What  does  this  imply? 

Ans. — That  we  should  fear  and  love  God,  so  that  we  may  not 
curse,  swear,  conjure,  lie,  or  deceive  by  his  name ;  but  to  call  upon 
the  same  in  every  time  of  need ;  to  pray,  praise,  and  give  thanks. 

THE    THIRD    COMMANDMENT. 

Thou  shalt  sanctify  the  Sabbath-day. 

What  does  this  imply  ? 

Ans. — That  we  should  fear  and  love  God,  so  that  we  may  not 
despise  the  preaching  of  the  Gospel,  and  his  word ;  but  to  keep  it 
holy ;  willingly  to  hear  and  learn  it. 


THE    TEN    COMMANDMENTS.  *331 

•  THE    FOURTH    COMMANDMENT. 

Thou  shalt  honor  thy  father  and  thy  mother. 
What  does  this  imply  ? 

Ans. — That  we  should  fear  and  love  God,  so  that  we  may  not 
■despise  nor  provoke  our  parents  and  superiors  ;  but  to  give  them 
honor,  to  serve,  obey,  love,  and  esteem  them. 

THE    FIFTH    COMMANDMENT. 

Thou  shalt  not  kill. 

What  does  this  imply  ? 

Ans. — That  we  should  fear  and  love  God,  so  that  we  may  not 
hurt,  or  afflict  our  neighbor  in  his  body  ;  but  we  should  help  and 
further  him  when  he  is  in  bodily  need. 

THE    SIXTH    COMMANDMENT. 

Thou  shalt  not  commit  adultery. 

What  does  this  imply  7 

Ans. — That  we  should  fear  and  love  God,  so  that  we  may  live 
chastely  and  modestly  in  words  and  actions ;  and  that  each  should 
love  and  honor  his  spouse. 

THE   SEVENTH   COMMANDMENT. 

Thou  shalt  not  steal. 

What  does  this  imply  ? 

Ans. — That  we  should  fear  and  love  God,  so  that  we  may  not 
rob  our  neighbor  of  his  money  or  possessions,  nor  acquire  the  same 
by  spurious  merchandise,  or  by  fraudulent  traffic ;  but  to  assist 
him  in  improving  and  protecting  his  property  and  livelihood. 

THE    EIGHTH    COMMANDMENT. 

Thou  shalt  not  bear  false  witness  against  thy  neighbor. 
What  does  this  imply  ? 

Ans. — That  we  should  fear  and  love  God,  so  that  we  may  not 
deceitfully  belie,  betray,  and  backbite' our  neighbor,  nor  raise  an 
evil  report ;  but  we  should  excuse  and  speak  well  of  him,  and  direct 

all  things  for  the  best. 

THE    NINTH    COMMANDMENT. 

Thou  shalt  not  covet  thy  neighbor's  house. 


332  THE   SMALLER    CATECHIS>f. 

What  does  this  imply  ? 
Ans. — That  we  should  fear  and  love  God,  so  that  we  may  not 
by  any  stratagem  attempt  to  obtain  our  neighbor's  inheritance,  or 
home,  nor  acquire  the  same  under  the  pretext  of  justice  ;  but  to  bq 
subservient  in  preserving  the  same  in  his  possession. 

THE  TENTH    COMMANDMENT. 

Thou  shalt  not  covet  thy  neighbor's  wife,  nor  his  man-sprvant,  nor 
his  maid-servant,  nor  his  ox,  nor  his  ass,  nor  any  thing  that  is  thy 
neighbor's. 

What  does  this  imply  ? 

Ans. — That  we  should  fear  and  love  God,  so  that  we  may  not 
seduce  our  neighbor's  wife,  alienate  his  domestics,  or  force  away  from 
him  his  cattle ;  but  cause  them  to  remain  and  do  their  duty. 

What  does  God  declare  concerning  all  these  commandments  ? 

Ans, — He  says  thus : — I  the  Lord  thy  God  am  a  jealous  God, 

visiting  the  iniquity  of  the  fathers  upon  the  children  unto  the  third 

and  fourth  generation  of  them  that  hate  me ;  and  shewing  mercy 

unto  thousands  of  them  that  love  me,  and  keep  my  commandments. 

What  does  this  imply  ? 

Ans. — That  God  threatens  to  punish  all  such  as  transgress  these 
commandments.  We  should  therefore  fear  his  wrath,  and  not  sin 
against  these  commandments.  But  he  promises  grace  and  all  bles- 
sings to  all  such  as  keep  them.  We  ought  therefore  also  to  love 
him,  and  trust  in  him,  and  cheerfully  obey  his  comniandmentSf 


THE  CREED: 

AS  IT  IS  MOST  PLAINLY  TO  BE  TAUGHT  BY  A  FATHER  TO  I^Iß 

FAMILY. 


Of  what  does  the  first  article  treat  ? 
Ans.—Oi  Creation. 

How  is  it  expressed  ? 
Ans.—l.  believe  in  God  the  Father,  Almighty  Maker  of  lieavprr 
and  earth. 


THE   CREED.  333 

What  does  this  imply  ? 
Ans. — That  I  believe,  that  God  created  me,  together  with  every 
jother  creature,  with  a  body  and  soul,  eyes  and  ears,  and  all  the  other 
members,  that  he  hath  given  me  reason  and  all  the  senses,  that  he 
also  preserves  the  same  ;  moreover  that  he  hath  given  me  raiment 
and  shoes,  meat  and  drink,  house  and  residence,  a  spouse  and  chil-» 
dren ;  lands,  cattle,  and  every  other  possession ;  that  he  amply  and 
daily  provides  me  with  all  the  necessaries  and  support  of  the  body, 
and  of  this  life ;  that  he  protects  me  against  all  dangers  and  keeps 
me  from  all  evil.  All  this  he  does  without  any  of  ray  own  merit 
.and  worthiness,  through  pure  fatherly,  divine  goodness  and  mercy. 
For  all  this  I  am  under  obligation  to  thank  and  praise,  and  to  serve 
and  obey  him.     This  is  most  certainly  true. 

Of  ivhat  does  the  second  article  treat  ? 
Ans. — Of  Redemption. 

How  is  it  expressed  ? 
Ans, — And  in  Jesus  Christ,  his  only  Son,  our  Lord,  who  was  con- 
ceived by  the  Holy  Ghost,  born  of  the  Virgin  Mary,  suffered  under 
Pontius  Pilate,  was  crucified,  died  and  was  buried.  He  descended 
jnto  hell ;  on  the  third  day  he  rose  again  from  the  dead ;  he  ascended 
into  heaven,  and  sits  at  the  right  hand  of  God  the  Father  Almighty, 
/rom  thence  he  shall  come  to  judge  the  quick  and  the  dead. 

What  does  this  imply  ? 

.»^a.9.— That  I  believe,  that  Jesus  Christ,  true  God,  begotten  of 
jthe  Fatlier  from  all  eternity,  and  also  true  man,  born  of  the  Virgin 
Mary,  is  my  Lord,  that  he  has  redeemed  me  a  wretched,  lost,  and 
condemned  human  being ;  gained  and  delivered  me  from  all  sin,  from 
^leath  and  the  power  of  the  devil,  not  ^^^th  gold,  or  silver ;  but  with 
his  holy,  precious  blood,  and  by  his  innocent  sufferings  and  death ; 
so  that  I  might  be  his  own,  and  live  in  subjection  to  him  in  his  king- 
dom, and  serve  him  in  everlasting  righteousness,  innocence  and  feli- 
jcity ;  even  as  he  is  risen  from  the  dead,  lives  and  reigns  for  ever. 
■This  is  most  certainly  true. 

Of  what  does  the  third  article  treat? 
Ans.-- — Of  Sanctification, 

How  is  it  expressed  ? 

Ans. — I  believe  in  the  Holy  Ghost,  in  a  holy  Christian  ^hurch,  in 
the  communion  of  saints,  the  forgiveness  of  sins,  the  resurrection  of 
f,be  bodv,  and  lifr  rvfrlastine.     Amen, 


334  THE   SMALLER    CATECHISM. 

What  does  this  imply  ? 
Ans. — That  I  believe,  that  I  cannot  by  my  own  reason  or  strength 
believe  in,  or  come  to  Jesus  Christ  my  Lord  ;  but  that  the  Holy 
Ghost  has  called  me  by  the  Gospel,  enlightened  me  with  his  gifts, 
sanctified  and  preserved  me  in  the  true  faith,  even  as  he  calls,  as- 
sembles and  sanctifies  the  whole  Christian  church  on  earth,  and  pre- 
serves the  same  in  Christ  in  the  only  right  faith,  in  which  church  he 
daily  abundantly  pardons  all  my  sins,  and  the  sins  of  all  believers  ; 
and  that  he  shall  on  the  last  day  raise  me  and  all  the  dead,  and  give 
unto  me,  together  with  all  believers  in  Christ  Jesus,  an  everlasting 
life.     This  is  most  certainly  true. 


THE  LORD'S  PRAYER : 

AS    IT    IS    MOST     PLAINLY     TO     BE    TAUGHT    BY   A    FATHER    TO    HIS 

FAMILY. 


How  is  the  preface  expressed  ? 
Ans. — Our  Father  who  art  in  heaven. 

What  does  this  imply  ? 
Ans. — That  God  thereby  intends  to  entice  us  to  believe  that  he 
is  truly  our  father,   and  that  we  are  truly  his  children  ;  so  that  we 
may  cheerfully  and  with  all  confidence  entreat  him  as  beloved  chil- 
dren do  their  beloved  father. 

THE    FIRST    PETITION. 

Hallowed  be  thy  name. 

What  does  this  imply  ? 
Ans. — That  although  God's  name  be  holy  in  itself,  nevertheless 
■we  pray  in  this  petition  that  it  may  also  be  sanctified  by  us. 

How  does  this  come  to  pass? 
Ans. — When  the  word  of  God  is  purely  and  correctly  taught,  and 
we  also  as  the  children  of  God  accordingly  thereto  live  holy.  In 
doing  this  may  our  heavenly  Father  assist  us!  But  whcsoeve: 
teaches  and  lives  otherwise  than  the  word  of  God  teaches,  profanes 
the  name  of  God  among  us.  Against  which,  mayest  thou  our  hea«- 
y^nlv  Father  defend  us  ! 


THE  lord's  prayer.  335 

THE    SECOND    PETITION. 

Thy  kingdom  come. 

What  does  this  imply  ? 

Jins. — That  although  the  kingdom  of  God  indeed  comes  without 
our  prayer,  nevertheless  we  pray  in  this  petition  that  it  may  also 
come  to  us. 

How  does  this  come  to  pass  ? 
Ans. — When  our  heavenly  Father  grants  us  his  Holy  Spirit,  so 
that  we  through  his  grace  believe  his  blessed  word,  and  live  godly 
in  time  and  eternity. 

THE   THIRD    PETITION. 

Thy  will  be  done  on  earth  as  it  is  in  heaven. 

What  does  this  imply  ? 

Ans. — That  although  the  good  and  gracious  will  of  God  indeed 
is  done  without  our  prayer,  nevertheless  we  pray  in  this  petition  that 
it  may  also  be  done  by  us. 

How  do'es  this  come  to  pass  ? 

Ans. — When  God  frustrates  all  wicked  counsels  and  designs, 
•which  would  not  suffer  us  to  sanctify  God's  name,  nor  his  kingdom 
to  come  :  such  as  the  will  of  the  devil,  of  the  world,  and  of  our  flesh ; 
and  when  he  strengthens  and  preserves  us  firmly  in  his  word,  and 
in  the  faith  unto  the  end.     This  is  his  gracious  good  will. 

THE    FOURTH     PETITION. 

Give  us  this  day  our  daily  bread. 

What  does  this  imply  ? 

Ans. — That  God  indeed  gives  daily  bread  without  our  prayer, 
even  unto  all  the  wicked ;  notwithstanding  we  pray  in  this  petition 
that  he  would  make  us  sensible  of  his  goodness  ;  so  that  we  may  re- 
ceive our  daily  bread  with  thanksgiving. 

What  is  meant  hy  daily  h'ead  ? 
Ans. — Whatever  pertains  to  the  support  and  the  necessities  of 
this  life ;  such  as  meat  and  drink,  raiment  and  shoes,  house,  resi- 
dence, and  lands ;  cattle,  money,  and  goods ;  a  pious  spouse,  pious 
children  and  servants  ;  pious  and  faithful  rulers,  a  good  government ; 
good  seasons,  peace  and  health ;  discipline  and  honor ;  good  friends, 
faithful  neighbors,  and  such  like. 


336  THIi   SM  ALLE«,    CATECHISM. 

THE   FIFTH   PETITION. 

And  forgive  us  our  trespasses,  as  we  forgive  those  who  trespass 
against  us. 

What  does  this  imply  ? 
Ans. — That  we  pray  in  this  petition  that  our  heavenly  Father 
would  not  remember  our  sins,  nor  for  the  sake  of  the  same  deny  our 
petitions,  (as  we  are  not  worthy  nor  deserving  of  the  things  for 
which  we  pray,)  but  that  he  would  give  us  those  things  through 
mercy,  for  we  sin  much  daily  and  deserve  nothing  but  punishments. 
That  we  also  promise  again  heartily  to  forgive  those,  and  freely  to 
do  them  good,  who  sin  against  us. 

THE   SIXTH    PETITION. 

And  lead  us  not  into  temptation. 

What  does  this  imply  ? 
Ans. — That  although  God  tempts  no  one  to  sin^  yet  we  pray  in 
this  petition  that  he  would  preserve  us ;  so  that  the  devil,  the  world 
and  our  own  flesh,  may  not  beguile  nor  seduce  us  into  unbelief  and 
despair,  and  other  great  ignominious  vices;  and  though  we 
should  thus  be  tempted,  that  we  may  notwithstanding  finally  obtain 
the  victory. 

THE   SEVENTH    PETITION. 

But  deliver  us  from  evil. 

What  does  this  imply  ? 
Ans. — That  we  pray  in  this  petition  as  in  a  summary,  that  our 
heavenly  Father  would  deliver  us  from  all  manner  of  evil,  injurious 
to  the  body  and  soul,  property  and  character ;  and  finally  at  the  ar- 
rival of  the  hour  of  death  grant  us  a  happy  departure,  and  gracious- 
ly receive  us  from  this  troublesome  world  unto  himself  into  the  man- 
sions of  glory. 


THE    CONCLUSION. 


Amen. 


What  does  Amen  signify  ? 
Ans. — That  I  shall  be  assured  that  such  petitions  are  acceptable 
to  our  heavenly  Father,  and  heard  of  him ;  for  he  himself  has  com- 
manded us  thus  to  pray,  and  has  promised  that  he  will  hear  us. 
Amen,  amen  signifies  yea,  yea,  it  shall  be  so= 


ÜF    BAPTISM.  337 

OF   THE 

SACRAMENT  OF  HOLY   BAPTISM: 

AS    IT    IS    MOST   PLAINLY    TO    BE    TAUGHT    BY    A     FATHER    TO    HIS 

FAMILY. 


FIRST. 

What  is  baptism  7 
Ans. — Baptism  is  not  only  simple  water,  but  it  is  the  water  that 
is  comprehended  in  God's  command,  and  connected  with  his  word. 

Which  is  that  word  of  God  ? 
Ans. — It  is  that  which  our  blessed  Savior  declares  in  the  last 
chapter  of  St.  Matthew :  "  Go  ye  and  teach  all  nations,  baptizing 
them  in  the  name  of  the  Father,  and  of  the  Son,  and  of  the  Holy 

Ghost." 

SECONDLY. 

What  does  baptism  confer  or  benefit  ? 
Ans. — It  effects  the  forgiveness  of  sins,  delivers  from  death  and 
the  devil ;  and  confers  everlasting  salvation  upon  all,  who  believe  it, 
as  the  words  and  promises  of  God  declare. 

Which  are  those  loords  and  promises  of  God  ? 
Ans. — Those  words  of  our  blessed  Savior,  recorded  in  the  last 
chapter  of  St.  Mark : — "  He  that  believeth  and  is  baptized  shall  be 
saved ;  but  he  that  believeth  not  shall  be  damned." 

THIRDLY. 

How  can  water  eß'ect  such  great  things  ? 
Ans. — Indeed  it  is  not  the  water  that  effects  them,  but  the  word 
of  God  that  is  with  and  in  the  water ;  and  the  faith  trusting  such 
word  of  God  in  the  water.  For  without  the  word  of  God  the  water 
is  mere  water,  hence  no  baptism ;  but  with  the  word  of  God  it  con- 
stitutes a  baptism,  that  is,  an  abundant  gracious  water  of  life,  and  a 
washing  of  regeneration,  in  the  Holy  Ghost ;  as  St.  Paul  says.  Tit. 
ch.  3d  :  "  According  to  his  mercy  he  saved  us  by  the  washing  of  re- 
generation and  renewing  of  the  Holy  Ghost ;  which  he  shed  on  us 
abundantly  through  Jesus  Christ  our  Savior ;  that  being  justified  by 
his  grace,  we  should  be  made  heirs  according  to  the  hope  of  eternal 
life,"     This  is  most  ccrtahilv  true. 

"43 


338  THE   SMALLER    CATECHISM, 

•     .  FOURTHLY. 

What  does  such  baptizing  with  water  sis^nify  7 
Ans. — It  signifies  that  the  old  man  in  us  is  to  be  drowned  by  daily 
sorrow  and  repentance,  and  die  with  all  sins  and  evil  lusts ;  so  that 
daily  there  may  come  forth  and  arise  a  new  man,  for  ever  living  be- 
fore God  in  righteousness  and  purity. 

Where  is  this  written  ? 
Ans. — St.  Paul  saith  Rom.  ch.  6th,  v.  4  :  "  We  are  buried  with 
him  by  baptism  into  death  ;  that  Uke  as  Christ  was  raised  up  from 
the  dead  by  the  glory  of  the  Father,  even  so  we  also  should  walk  in 
newness  of  life." 


OF  THE  CONFESSION  OF  SIN. 

What  does  the  confession  of  sin  imply  ? 
Ans. — The  confession  of  sin  includes  two  parts :  the  first  is,  the 
confession  of  sins;  the  other  is  the  receiving  of  the  absolution  from 
the  confessor  as  from  God  himself;  so  that  one  should  by  no  means 
doubt,  but  firmly  believe  that  sin  is  thereby  forgiven  before  God  in 
heaven. 

What  manner  of  sins  ought  to  he  confessed  ? 
Ans. — Before  God  we  should  acknowledge  ourselves  guilty  of  all 
sins,  even  of  such  as  we   do   not   know,  as  we  do  in   the  Lord's 
prayer.     But  before  the  confessor,  we  ought  to  confess  those  sins 
only,  which  we  know  and  feel  in  our  hearts.. 

Which  are  they  ? 
Ans. — Thou  oughtest  to  consider  thy  relation  to  the  ten 
commandments,  viz : — Whether  thou  art  a  father,  a  mother,  a 
son,  a  daughter,  a  master  or  a  mistress,  a  man-servant  or  a 
maid-servant : — whether  thou  hast  been  disobedient,  unfaithful,  in- 
dolent, angry,  incontinent,  ill : — whether  thou  hast  injured  any  per- 
son by  words  or  deeds : — whether  thou  hast  pilfered,  been  negli- 
gent, or  hast  otherwise  done  harm. 

A    BRIEF    FaRM    OF    CONFESSION    FOR    THE    INEXPERIENCED. 

In  this  manner  thou  shouldst  say  to  the  confessor : 
Worthy  and   beloved   Sir,   I   desire  of  thee,   that  thou  wouldst 
hear  my  confession,  and  announce  forgiveness  unto  rae  for  God's 
sake 


OF    CONFESSION.  339 

I,  a  miserable  sinner,  confess  myself  before  God  guilty  of  all  man- 
ner of  sins,  in  particular  I  confess  in  presejice  of  thee,  that  I  am  a 
man-servant,  a  maid-servant,  &c. ;  but  I  alas !  serve  my  master  or 
mistress  unfaithfully ;  for  here  and  there  I  have  not  performed  what 
they  commanded  me ;  I  have  provoked  them,  and  caused  them  to 
take  the  name  of  the  Lord  in  vain  ;  I  have  been  neglectful  to  the  in- 
jury of  others.  I  have  likewise  been  immodest  in  words  and  actions ; 
I  have  been  angry  with  my  equals,  murmured  and  uttered  impreca- 
tions against  my  spouse,  &c.  For  all  this  I  am  sorry,  I  pray  for 
grace,  and  intend  to  reform  nay  life. 

A  master  or  mistress  should  thus  say : 
In  particular  I  confess  in  presence  of  thee,  that  I  have  not  to  the 
honor  of  God,  faithfully  reared  my  children  and  domestics.  I 
have  sworn,  set  bad  examples  by  indecorous  words  and  actions,  done 
my  neighbor  injury,  and  spoken  evil  against  him  ;  I  have  been  too  ex- 
travagant in  charges,  I  have  given  false  weights  and  unjust  measures. 
And  whatever  else  he  may  have  done  in  his  vocation  against  the 
command  of  God,  &c.  may  be  mentioned.  But  if  any  one  does  not  find 
himself  oppressed  with'these,  or  greater  sins,  heshould  not  be  solicitous, 
or  strive  to  hunt  after  imaginary  sins,  and  thus  make  a  torture  out  of 
confession,  but  mention  one  or  two,  which  he  knows.  Thus : — In 
particular  I  confess,  that  I  have  once  profaned  the  name  of  God  ;  ao-ain 
I  have  once  been  immodest  in  expression,  have  once  neglected  this  or 
that,  &c.     Let  this  suffice. 

But  if  thou  art  unconscious  of  any,  (which  however  is  almost  im- 
possible,) mention  none  in  particular,  but  receive  the  remission  after 
having  made  a  general  confession  to  God  in  presence  of  the  confessor. 

Hereupon  the  confessor  shall  say : 
God  be  merciful  unto  thee,  and  strengthen  thy  faith.     Amen. 
Further : — Dost  thou  believe  the  remission  which  I  announce,  to 
be  the  remission  of  God  ?     Answer.     Yes,  beloved  Sir. 

Then  he  shall  say : 

Be  it  unto  thee,  as  thou  believest.  And  I,  by  the  command  of  our 
Lord  Jesus  Christ,  announce  unto  thee  the  forgiveness  of  thy  sins, 
in  the  name  of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost. 
Amen.     Depart  in  peace. 

But  those  who  have  great  distress  of  conscience,  or  who  are 
grieved  and  disturbed,  the  confessor  will  not  be  at  a  loss  to  console 
with  more  passages  of  Scripture,  and  to  entice  to  faith.  This  shall 
be  oely  a  common  form  of  confession  for  the  inexperienced- 


340  THE  SMALLER   CATECHISM. 

OF   THE 

SACRAMENT  OF  THE  ALTAR,  OR  LORD'S  SUPPER: 

AS   IT   IS    MOST    PLAINLY     TO    BE    TAUGHT    BY    A    FATHER    TO    HIS 

FAMILY. 


What  is  the  Sacrament  of  the  Mtar  ? 
Ans. — It  is  the  true  body  and  blood  of  our  Lord  Jesus  Christ, 
with  bread  and  wine,  instituted  by  Christ  himself,  for  us  Christians 
to  eat  and  to  drink. 

Where  is  this  written  ? 

Ans. — The  holy  Evangelists  Matthew,  Mark,  Luke,  and  the 
apostle  St.  Paul,  write  thus : 

"  Our  Lord  Jesus  Christ,  the  night  in  which  he  was  betrayed, 
took  bread  :  and  when  he  had  given  thanks,  he  brake  it,  and  gave 
it  unto  his  disciples,  saying.  Take,  eat :  this  is  my  body,  which  is 
given  for  you.     Do  this  in  remembrance  of  me. 

Likewise  after  the  supper,  he  took  the  cup,  gave  thanks,  and  gave 
it  to  them,  saying.  Drink  ye  all  of  this  ;  this  cup  is  the  New  Testa- 
ment in  my  blood,  which  is  shed  for  you  and  for  many,  for  the  re- 
mission of  sins.  Do  this,  as  often  as  ye  drink  it,  in  remembrance  of 
me/' 

What  is  the  benefit  of  such  eating  and  drinking  ? 
Ans. — This  is  indicated  by  these  words  ^^  given  and  shed  for  you 
for  the  remission  of  sins ;"  viz.  that  through  such  words  in  the 
sacrament  the  remission  of  sins,  life,  and  salvation  are  imparted;  for 
where  there  is  remission  of  sins,  there  is  also  life  and  salvation. 

How  can  bodily  eating  and  drinking  effect  such  great  things  ? 

Ans.- — Indeed  it  is  not  the  eating  and  drinking  that  effect  thera^ 
but  these  words  declaring :  "  which  is  given  and  shed  for  you,  for 
the  remission  of  sins.''  Which  WQrds,  besides  the  bodily  eating 
and  drinking  are  considered  as  the  principal  thing  in  the  sacrament ; 
that  whosoever  believes  these  words,  enjoys  what  they  indicate,  and 
declare,  vizt  the  remission  of  sins. 

Who  then  receives  the  sacrament  worthily  ? 

Ans. — Fasting  and  keeping  the  body  in  subjection,  are  indeed  a 

fine  external  discipline ;  nevertheless,  he  only  is  truly  worthy,  and  well 

prepared,  who  has  faith  in   these   words :  "  given  and  shed  for 

you,  for  the  remission  of  sips,''-     But  he  who  disboliovrs  these 


OF   THE   LORD^S   SUPPEK.  341 

words,  or  doubts,  is  unworthy  and  unprepared ;  since  the  expression 
^  for  you '  requires  only  such  Ijearts  as  believe. 


PRAYERS. 

HOW    A    FATHER    SHOULD    TEACH    HIS    FAMILY   TO    DEVOTE   THEM- 
SELVES  TO    GOD    IN   THE   MORNING   AND    EVENING. 


MORNING   PRAYER. 

In  the  morning,  on  rising  up,  you  should  utter  a  benediction,  saying: 

In  the  name  of  God  the  Father,  Son,  and  Holy  Ghost.     Amen. 

Then  kneeling  or  standing,  repeat  the  Creed  and  the  Lord's 
prayer;  and  if  you  wish  you  may  also  repeat  the  following  prayer: 

I  thank  thee  my  heavenly  Father  through  Jesus  Christ,  thy  well- 
beloved  Son,  that  thou  didst  guard  me  through  the  past  night  against 
all  harm  and  danger.  I  pray  thee,  that  thou  wouldst  this  day  also, 
defend  me  against  sin  and  all  evil ;  that  all  my  ways  and  hfe  may 
be  well  pleasing  unto  thee.  For  I  commit  my  body  and  soul,  and 
all  I  have  into  thy  hands.  Let  thy  holy  angel  be  with  me ;  so  that 
no  evil  may  befall  me  through  the  instigation  of  the  wicked  One. 
Amen. 

And,  a  hymn  being  sung,  or  the  ten  commandments  repeated,  or 
whatever  else  your  devotion  may  suggest,  proceed  to  your  calling  with 
pleasure. 

EVENING   PRAYER. 

In  the  evening,  on  retiring,  you  should  utter  a  benediction,  saying: 

In  the  name  of  God  the  Father,  Son,  and  Holy  Ghost.     Amen. 

Then  kneeling  or  standing,  repeat  the  Creed  and  the  Lord's 
prayer ;  and  if  you  wish  you  may  also  repeat  this  prayer : 

I  thank  thee  my  heavenly  Father,  through  Jesus  Christ  thy  dear 
Son,  that  thou  didst  graciously  guard  me  all  this  day.  I  pray  thee, 
pardon  all  my  sins  wherewith  I  have  sinned  against  thee.  Gracious- 
ly guard  me  through  this  night.  I  commit  my  body  and  soul,  and 
all  I  have  into  thy  hands.  Let  thy  holy  angel  be  with  me ;  so  that 
no  evil  may  befoll  me,  through  the  instigation  of  Satan.     Amen. 

And  then  sleep  quickly  and  peaceably. 

POW    A    FATHER    SHOULD    TEACH    HIS    FAMILY    TO    PRAY    BEFORE, 
AND    AFTER   MEAT. 

The  children  and  domestics  should  modestly  proceed  to  the  tablC; 
<ilid  with  folder]  hands  sav  : 


342  THE   SMALLER    CATECHISM. 

The  eyes  of  all  wait  upon  thee,  Lord ;  and  thou  givest  them  their 
meat  in  due  season.  Thou  openest  ^ine  hand,  and  satisfiest  the  de- 
sire of  every  living-  thing. 

Whereupon  the  Lord's  prayer  and  the  following  prayer,  may  be 
repeated. 

Lord !  our  heavenly  Father,  blessus,  and  these  thy  gifts,  which  we  re- 
ceive from  thy  benign  goodness,  throughJesusChristourLord.    Amen. 

Thus  after  meat,  they  should  also  in  like  manner  be  modest, 
and  with  folded  hands,  say  : 

O  give  thanks  unto  the  Lord  ;  for  he  is  good,  for  his  mercy  en- 
dureth  for  ever.  He  giveth  to  the  beast  his  food,  and  to  the  young 
ravens  which  cry.  He  delighteth  not  in  the  strength  of  the  horse : 
he  taketh  not  pleasure  in  the  legs  of  a  man.  The  Lord  taketh  plea- 
sure in  them  that  fear  him,  in  those  that  hope  in  his  mercy.     Amen. 

Whereupon  the  Lord's  prayer  and  the  following  prayer,  may  be 
repeated : 

O  God  our  heavenly  Father!  we  thank  thee,  through  Jesus 
Christ,  our  Lord,  for  all  thy  gifts  and  favors.  Thou  dost  live  and 
reign  for  ever.     Amen. 


A  TABLE  OF  DUTIES, 

SELECTED    FROM  THE  HOLY  SCRIPTURES,    FOR  THE  SEVERAL  ORDERS 
AND    CONDITIONS    OF    MEN,     BY    WHICH    THEY    MAY    BE   ADMON- 
ISHED   OF  THEIR    DUTY. 


OF    THE   CLERGY. 


A  bishop  must  be  blameless,  the  husband  of  one  wife,  vigilant, 
sober,  of  good  behavior,  given  to  hospitality,  apt  to  teach  ;  not  giv- 
en to  wine,  no  striker,  not  greedy  of  filthy  lucre  ;  but  patient,  not 
a  brawler,  not  covetous ;  one  that  ruleth  well  his  own  house,  having 
his  children  in  subjection  w'ith  all  gravity ;  not  a  novice,  holding 
fast  the  faithful  word,  as  he  hath  been  taught,  that  he  may  be  able 
by  sound  doctrine,  both  to  exhort  and  to  convince  the  gainsayers. 
1  Tim.  3,  2,  6.     Tit.  1,  9. 


OF    CIVIL    GOVERNMENT. 


Let  every  soul  be  subject  unto  the  higher  powers.     For  there  is 
no  power  but  of  God  ;  the  powers  that  be,  are  ordained  of  God- 


I 

TABLE   OF    DUTIES.  343 

Whosoever  therefore  resisteth  the  power,  resisteth  the  ordinance  of 
God :  and  they  that  resist  shall  receive  to  themselves  damnation. 
For  he  beareth  not  the  sword  in  vain  :  for  he  is  the  minister  of  God, 
a  revenger  to  execute  wrath  upon  him  that  doeth  evil.     Rom.  13,  1-4, 

*0F    SUBJECTS    OR    COMMON    CITIZENS. 

Render  unto  Cesar  the  things  which  are  Cesar's  and  unto  God 
the  things  which  are  God's.  Matt.  22,  21.  Wherefore  ye  must 
needs  be  subject,  not  only  for  wrath,  but  also  for  conscience  sake. 
For,  for  this  cause  pay  ye  tribute  also:  for  they  are  God's  ministers, 
attending  continually  upon  this  very  thing.  Render  therefore  to  all 
their  dues ;  tribute  to  whom  tribute  is  due ;  custom  to  whom  cus- 
tom ;  fear  to  whom  fear ;  honor  to  ■^'hom  honor.  Rom.  13,  5-7. 
I  exhort  the'refore,  that,  first  of  all,  supplications,  prayers,  interces- 
sions, and  giving  of  thanks,  be  made  for  all  men ;  for  kings,  and  for 
all  that  are  in  authority  ;  that  we  may  lead  a  quiet  and  peaceable 
life  in  all  godliness  and  honesty.  For  this  is  good  and  acceptable  in 
the  sight  of  God  our  Savior,  1  Tim.  2,  1-3.  Put  them  in  mind  to 
be  subject  to  principaUties  and  powers.  Tit.  3,  1.  Submit  your- 
selves to  every  ordinance  of  man  for  the  Lord's  sake :  whether  it  be 
to  the  king,  as  supreme :  or  unto  governors,  as  unto  them  that  are 
sent  by  him  for  the  punishment  of  evil-doers,  and  for  the  praise  of 
them  that  do  well     1  Pet.  2,  13,  14. 

OF    HUSBANDS. 

Husbands  dwell  with  your  wives  according  to  knowledge,  giving 
honor  unto  the  wife,  as  unto  the  weaker  vessel,  and  as  being  heirs 
together  of  the  grace  of  life  ;  that  your  prayers  be  not  hindered.  1 
Pet.  3,  7.     And  be  not  bitter  against  them.     Col.  3,  19. 

OF    WIVES. 

Wives,  submit  yourselves  unto  your  own  husbands,  as  unto  the 
Lord.  Eph.  5,  22.  Even  as  Sarah  obeyed  Abraham,  calling  him 
lord,  whose  daughters  ye  are,  as  long  as  ye  do  well,  and  are  not 
afraid  with  any  amazement.     1  Pet.  3,  6. 

OF    PARENTS, 

Fathers,  provoke  not  your  children  to  wrath ;  but  bring  them  up 
in  the  nurture  and  admonition  of  the  Lord.     Eph.  6,  4.     Col.  3,  21. 

*This  paragraph  does  not  appear  in  the  edition  of  1580,  but  is  contained  in  the 
Leipsic  edition  of  1790,  and  it  is  retained  here  because  it  always  follows  in  the 
'i-^.tached  Catechism. — Trans- 


344  THE  SMALLER   CATECHISM, 

OF    CHILDREN. 

Children,  obey  your  parents  in  the  Lord :  for  this  is  right.  Honof 
thy  father  and  mother,  (which  is  the  first  commandment  with  promise). 
That  it  may  be  well  with  thee,  and  thou  mayest  live  long  on  the 
earth.    Eph.  6, 1-3. 

OF    SERVANTS   AND    HIRELINGS. 

Servants,  be  obedient  to  them  that  are  your  masters,  according  to 
the  flesh,  with  fear  and  trembling,  in  singleness  of  your  heart,  as  un- 
to Christ ;  not  with  eye-service,  as  men-pleasers ;  but  as  the  servants 
of  Christ  doing  the  will  of  God  from  the  heart ;  with  good  will  do- 
ing service,  as  to  the  Lord,  and  not  to  men,  knowing  that  whatso- 
ever good  things  any  man  do'feth,  the  same  shall  he  receive  of  the 
Lord,  whether  he  be  bond  or  free.     Eph.  6,  5-8. 

OF    MASTERS   AND    MISTRESSES. 

And,  ye  masters,  do  the  same  things  unto  them,  forbearing  threat- 
ening :  knowing  that  your  Master  also  is  in  heaven ;  neither  is  there 
respect  of  persons  with  him.     Eph.  6,  9. 

OF    COMMON    YOUTH. 

Ye  younger,  submit  yourselves  unto  the  elder :  and  be  clothed 
with  humility :  for  God  resisteth  the  proud,  and  giveth  grace  to  the 
humble.  Humble  yourselves  therefore  under  the  mighty  hand  of 
God,  that  he  may  exalt  you  in  due  time.     1  Pet.  5,  5,  6, 

OF    WIDOWS. 

Now  she  that  is  a  widow  indeed,  and  desolate,  trusteth  in  God, 
and  continueth  in  supplications  and  prayers  night  and  day.  But  she 
that  liveth  in  pleasure  is  dead  while  she  liveth,     1  Tim.  5,  5,  6. 

GENERAL     DUTIES, 

Thou  shalt  love  thy  neighbor  as  thyself,  all  other  commandments 
are  briefly  comprehended  in  this.  Rom.  13,  9.  And  continue  in- 
stant in  prayer  for  all  men.     1  Tim.  2,  1. 

Let  each  one  learn  his  lesson  well, 

And  peace  and  order  in  his  house  shall  dwell. 


Note. — Here,  forms  of  marriage  and  of  baptism  are  inserted  in  the  Leipsic  edi= 
tion  of  1790,  from  which  we  translate ;  but  as  they  do  not  appear  in  the  original 
edition  of  1580,  and  in  some  others,  and  since  they  are  mere  forms^  we  deem  it 
unnecessary  to  present  them  in  our  translation. — TßA^s, 


THE    LARGER    CATECHISM 

OF 

Dr.  martin  LUTHER. 


A  PREFACE 

Pious,  useful,  and  necessary;  and  a  serious  and  faithful  exhortation  of  Dr.  Mar- 
tin Luther's,  addressed  to  all  the  devout,  especially  to  Pastors  and  Preachers, 
urging  them  to  exercise  themselves  and  others  assiduously  every  day  in  the 
Catechism,  as  it  were  in  a  synopsis  and  compendium  of  the  whole  sacred 
Scripture,  faithfully  and  continually  proclaiming  it  to  the  church. 

We  have  abundant  reasons  indeed,  not  only  to  enforce  the 
Catechism  ourselves  in  our  conventions,  but  to  entreat  and  implore 
others  to  do  the  same ;  especially  when  we  see  preachers  and  pa- 
rishioners, here  as  at  the  most  of  places,  scorning  both  their  own 
duty  and  the  very  doctrine  itself,  and  actually  coming  to  a  pause. 
This  chiefly  arises  from  the  fact,  that  some  of  them  conceive  them- 
selves too  learned  and  w^isefor  such  a  duty,  and  some,  regarding  no- 
thing in  the  world  preferable  to  the  enjoyment  of  ease  and  indul- 
gence of  the  appetite,  experience  no  other  feelings  in  relation  to  this 
matter,  than  if  they  were  appointed  parishioners  and  preachers  sole- 
ly for  the  gratification  of  nature.  It  is  not  convenient  for  them  to 
discharge  any  other  engagements,  than  to  waste  and  devour  every 
thing  while  they  are  living,  as  they  were  once  accustomed  to  do  un- 
der the  Papacy.  And  although  they  are  at  this  time  abundantly 
provided  with  all  things  necessary  to  be  taught  and  preached,  all 
things  being  placed  in  the  broad  light  of  day  before  their  eyes,  so 
many  excellent  and  important  treatises,  being  published  for  this  very 
purpose;  and,  as  they  were  formerly  accustomed  to  declare,  now  in 
reahty,  they  have  discourses  virtually  exclaiming,  "  Sleep  on,  ye 
stoj-es  and  treasures,  in  security  ;"  yet  some  are  so  indolent  or  so 
perverse  as  not  to  think  these,  volumes  worth  purchasing,  and  if  they 
possess  them,  they  are  unwilling  to  look  in  them  and  to  read.  Mer- 
ciful God  !  what  a  pernicious  and  detestable  class  of  men  is  this, 
abandoned  to  voracity  and  excess,  whom  you  would  more  wisely  set 
over  the  swine  and  the  dogs,  than  the  souls  of  the  faithful  I 

44 


346  •  PREFACE. 

Indeed  it  were  to  be  wished,  that,  while  they  «lesist  from  the  use- 
less and  wearisome  mumblings  of  canonic  prayers,  as  they  are  called, 
they  would,  instead  of  these,  turn  over  in  the  morning,  at  noon,  and 
in  the  evening,  some  pages  at  least  either  in  the  Catechism  or  in 
the  Prayers,  or  in  the  New  Testament,  or  at  all  events  would  draw 
something  else  from  the  Sacred  Books,  and  would  repeat  over  the 
Lord's  Prayer  to  God  the  Father,  for  their  own  sake  and  that  of 
their  flock.  Let  them  at  least  return  some  gratitude  to  the  Gospel, 
by  which  they  have  been  relieved  from  so  many  evils  and  burdens, 
and  let  them  blush  with  shame,  not  to  learn  any  thing  else  from 
the  Gospel,  but  the  indolent,  pernicious,  and  detestable  indulgence  of 
flesh,  because  it  is  the  characteristic  of  dogs  and  of  swine.  For  as 
people  anyhow  are  too  coldly  disposed  towards  the  Gospel,  and  even 
with  our  utmost  exertions,  we  are  able  to  produce  little  or  no  effect, 
how  much  less  success  must  we  expect,  if  we  now  begin  to  be  indo- 
lent and  careless,  as  we  were  under  the  Papacy  ? 

To  these  evils  must  be  added  that  dangerous  and  destructive  idea 
of  security  and  coiitentment,  which  has  for  a  long  time  been  silently 
stealing  upon  the  minds  of  many,  and  which  has  so  infected  them, 
that  they  declare  with  a  solemn  oath,  that  nothing  in  the  world  is 
easier  than  this  doctrine  of  the  Catechism, — so  easy  indeed,  that 
with  a  single  reading,  they  can  accurately  repeat  the  whole.  Then 
immediately,  as  if  arrived  at  the  highest  proficiency  and  thoroughly 
instructed,  they  throw  away  the  book  into  some  corner,  and  it  makes 
them  ashamed  only  to  take  it  in  their  hands  again.  Yea,  what  is 
still  more  to  be  deplored,  some  even  among  the  nobility,  are  found 
at  this  day  to  have  a  spirit  so  depraved  as  to  affirm  that  nothing  fur- 
ther is  necessary,  either  for  parishioners  or  preachers,  than  to  sup- 
ply the  books,  from  which  any  one,  without  aid  or  instruction,  can 
learn  these  doctrines.  Hence  they  suffer  the  parishes  themselves  tcy 
fall  to  ruin  and  lie  entirely  waste.  They  do  not  suffer,  however, 
the  parishioners  and  preachers  to  perish  with  hunger  like  vulgar  and 
illiterate  Germans.  For  such  people  do  we  Germans  possess,  and 
such  are  we  compelled  to  tolerate. 

But  I,  if  indeed  I  may  speak  of  myself,  am  also  a  doctor  and  a 
preacher,  endowed,  as  I  believe,  with  no  less  learning  as  well  as  ex- 
perience, than  those  who  presume  so  much  on  their  abilities,  and  who 
have  attained  so  high  a  state  of  security ;  yet  by  no  means  arn  I 
ashamed  to  imitate  the  young.  .Just  as  we  teach  the  Catechism,  so' 
do  I, — early  in  the  morning,  or  whenever  I  get  a  moment  of  lei-- 
sure, — privately  recite  word  by  word,  the  Lord's  Prayer,  the  Ten 
Command nienls,  ihc  Articles  of  Faith,  the  Psalms,  or  something  of 


TO  THE  LARGER  CATECHISM.  347 

the  kind.  And  though  I  have  leisure  every  day  for  these  lessons 
and  studies,  yet  not  even  in  this  way  am  I  able  to  reach  the  point 
■which  I  am  seeking,  or  to  attain  the  proficiency  which  1  desire. 

So  it  happens,  that  I  necessarily  have  to  profess  myself  a  boy  and 
a  student  of  the  Catechism  at  this  day, — and  I  profess  it  willingly. 
But  these  deUcate,  fastidious  folks  attain  so  much  at  a  single  lesson, 
that  they  leave  all  doctors  every  where  behind  them  ;  they  know  all 
things  ;  they  have  no  further  need  of  doctrine  or  of  precept.  Yes 
indeed,  by  this  very  conduct,  they  furnish  the  most  conclusive  evi- 
dence, that  they  have  no  concern  whatever  either  for  their  own  du- 
ty, or  the  salvation  of  their  people,  but  that  they  equally  despise 
both  God  and  his  word.  And  though  they  have  now  caused  the 
most  terrible  distress,  they  are  not  in  dread  of  some  ultimate  catas- 
trophe, but  rather  the  necessity  which  they  are  under  of  becoming 
students  again,  and  of  having  to  learn  the  first  elements  of  knowl- 
edge, which  they  imagine  have  been  trodden,  as  the  saying  is,  under 
their  shoes. 

I  entreat,  therefore,  these  indolent  epicures  and  presumptuous 
saints,  for  God's  sake,  to  suffer  themselves  to  be  convinced,  that  they 
have  by  no  means  attained  the  proficiency  which  they  arrogate  to 
themselves.  And  besides  let  them  never  imagine  that  they  have 
learned  all  portions  of  the  Catechism  thoroughly,  and  have  a  distinct 
view  of  them  all,  although  these  portions  may  seem  to  them  to  have 
been  most  diligently  marked  and  studied.  For  let  us  make  the  most 
generous  supposition ; — let  us  grant  that  they  do  remember  and  un- 
derstand every  principle  to  the  utmost  perfection, — a  thing  which  it 
is  impossible  to  attain  in  this  life, — yet  we  must  never  forget  the 
endless  applications  and  benefits  resulting  from  a  daily  perusal  of 
these  same  principles,  and  from  daily  exercise  in  meditating  and  dis- 
coursing upon  them.  No  doubt  the  Holy  Spirit  may  attend  this  pe- 
rusal, this  discourse,  and  meditation,  excite  new  emotions  and  supply 
new  light,  cause  us  to  feel  more  and  more  every  day  the  influence  of 
this  doctrine,  and  bless  our  labors  with  more  valuable  results,— «-as 
Christ  himself  has  promised  in  Matthew  18,  20,  when  he  says, 
*'  Where  two  or  three  are  gathered  together  in  my  name,  there  am 
I  in  the  midst  of  them." 

Besides  there  is  nothing  more  effectual  against  Satan,  against  the 
üesh,  and  all  unholy  thoughts,  than  to  study  the  word  of  God  with 
diligence,  to  form  our  discourses  and  meditations  upon  it ;  for  the 
"first  Psalm  declares  those  alone  to  be  happy  who  meditate  day  and  night 
■upon  the  law  of  God.  Nor  can  you  entertain  a  hope  of  finding  any 
.charm  more  potent,  nnv  fraorance  more  resistless,  against  evil  spirits, 


348  PREFACE. 

than  to  study  with  deep  application  the  word  and  the  commandments 
of  God,  to  mingle  them  in  your  famiUar  conversations,  to  sing  them 
and  to  meditate  upon  them.  For  these  commandments  are  indeed 
that  consecrated  water,  that  true  sign  by  which  Satan  is  put  to 
flight, — which  he  most  cautiously  shuns. 

And  were  no  other  advantage  to  be  gained  by  this  practice,  than 
a  liberation  from  Satan  and  wicked  thoughts,  certainly  this  consider- 
ation alone  ought  to  be  a  sufficient  inducement  for  you  to  read,  to 
meditate,  to  study,  and  to  learn  willingly  this  portion  of  the  doc- 
trine. For  Satan  is  not  able  to  endure  or  to  hear  the  word  of  God. 
That  word,  indeed,  is  not  like  the  fabulous  tales  of  the  nursery,  or 
the  songs  of  lyric  poets,  but  it  is,  as  Paul  says,  Rom.  1,  16,  "  The 
power  of  God  unto  salvation  to  every  one  that  believeth."  And 
that  very  power  of  God  which  distresses  and  subdues  Satan  most  ef- 
fectually, reanimates  and  inspirits  us  beyond  measure.  But  what 
need  is  there  of  many  words  ?  Were  I  to  enumerate  all  the  advan- 
tages and  beneficial  results  which  flow  from  the  word  of  God,  both 
ray  paper  and  my  time  would  fail  me. 

People  generally  call  Satan  the  author  of  a  thousand  arts, — so  great 
and  complicated  is  his  power.  But  by  what  name  shall  we  honor  that 
prayer  of  the  Lord,  which  not  only  possesses  various  and  complicated 
power,  but  even  subdues  and  reduces  to  nought  that  very  author  of 
a  thousand  arts  with  all  his  power  and  ingenuity  ?  Doubtless,  you 
will  say,  we  should  call  it  the  author  not  of  a  thousand  arts,  but  of 
many  myriads.  If  then  indeed,  we  esteem  so  lowly  this  power  so 
invincible,  this  utihty  so  extensive,  these  influences  so  vast,  this  ap- 
plication so  unlimited, — we,  who  desire  to  be  considered  parishioners 
and  preachers, — we  especially  should  not  only  be  denied  the  food  of 
life,  but  we  should  be  chased  by  the  very  dogs,  which  need  their 
daily  bread  not  more  than  we,  and  which  evidently  are  far  better  se- 
cured against  the  daily  and  unremitted  designs  and  temptations  of 
that  author  of  a  thousand  arts. 

Should  these  considerations  not  be  sufficient  to  excite  our  minds 
to  a  diligent  study  of  the  Catechism,  still  the  command  of  God  alone 
ought  to  compel  us.  For  we  find  in  the  sixth  chapter  of  Deuteron- 
omy, that  we  must  never  cease  meditating  upon  these  commandments, 
while  sitting,  or  standing,  or  walking,  or  lying  down,  or  rising  up. 
We  should  hold  them  before  our  eyes  as  a  sign,  and  carry  them  in 
our  hands.  Without  a  doubt,  God  imposed  this  severe  injunction 
with  a  wise  design.  He  well  foresaw  what  dangers  and  necessities 
would  attend  us ;  with  what  determination  and  obstinate  pertinacity 
evil  spirits  would  stand  every  moment  in  array  for  our  everlasting 


TO  THE  LARGER  CATECHISM.  349 

destruction ;  and  in  opposition  to  this,  our  benevolent  Father  in 
heaven  vt'ished  to  furnish  us  with  strong  and  invincible  armor,  by 
which  we  might  be  able  to  repel  the  fiery  darts,  the  secret  and  dan- 
gerous attempts  of  these  enemies.  But  O  foolish  and  insensible  men 
that  we  are  I — though  we  must  have  intercouse  among  these  ene- 
mies, these  demons, — though  we  must  live  among  them,  w^e  scorn 
our  own  defences ; — heavy  with  stupor  and  drowsiness,  w^e  cannot 
endure  to  look  to  these  defences  or  to  remember  them. 

And  while  these  full  and  presumptuous  saints  really  scorn  the 
doctrine  of  the  Catechism,  while  they  esteem  it  far  too  humble  to 
be  read  and  studied  every  day,  what  else,  I  ask,  do  they  do  than 
consider  themselves  far  more  learned  than  God  himself,  than  all 
the  angels,  the  patriarchs,  the  apostles,  and  all  Christians.  For 
since  God  is  not  ashamed  to  teach  these  doctrines  flaily, — the  very 
best  that  he  hiis  to  teach, — and  since  he  frequently  repeats  and  in- 
culcates them  over  again, — never  adding  any  thing  new  or  inconsis- 
tent with  them  ; — I  say  further,  since  all  the  saints  knew  nothing 
either  better  or  more  useful  which  they  could  learn,  and  were  never 
able  to  study  them  sufficiently  deep,  are  we  not  most  eminent  and 
accompli^ed  men  indeed,  who,  having  read  or  heard  this  doctrine 
once,  are  fully  persuaded  that  we  know  it  all ;  nor  is  there  any  fur* 
ther  necessity  for  us  to  read,  as  we  are  able  to  learn  in  one  hour, 
what  God  himself  has  not  been  able  to  teach,  though  he  has  been 
teaching  it  from  the  creation  of  the  world  to  the  present  time  ?  In  a 
word  all  the  prophets  and  all  holy  men  have  been  ever  engaged  in 
studying  this,  yet  they  remain  students  perpetually,  and  necessarily 
must  ever  so  remain. 

For  it  is  certainly  true  and  indisputable,  that  whoever  has  tho- 
roughly examined  and  studied  the  Ten  Commandments,  understands 
the  whole  Scripture,  and  is  able,  on  particular  occasions  and  emer- 
gencies, to  excel  in  wisdom,  counsel,  and  consolation,  to  investigate 
.and  decide  civil  as  well  as  ecclesiastical  disputes.  He  is  the  proper 
•judge  of  all  tenets,  sects,  and  dispositions,  of  justice  and  equity, 
and  whatever  can  be  in  the  world.  And  what  else,  I  demand,  does 
the  whole  book  of  Psalms  contain,  than  mere  reflections  and  exer- 
cises upon  the  first  Commandment  I  Indeed  I  am  persuaded  that 
those  voracious  and  haughty  spirits  ignorant  of  this  truth,  do  not 
understand'  a  single  Psalm,  much  less  indeed  the  whole  Scripture. 
Yet  these  same  men  despise  the  inculcation  of  the  Catechism,  which 
is,  as  it  were,  a  compendium  of  the  whole  Scripture,  and  contains  a 
.short  and  general  description  of  it. 

Accordingly,  now  again  I  entreat  and  implore  all  Christians,  esr 


350  PREFACE. 

pecially  parishioners  and  preachers,  not  to  fancy  themselves  Doctors 
too  soon,  and  cherish  the  fallacy  that  they  know  every  thing.  For 
as  with  false  weights  and  measures,  so  it  happens  with  vain  opinionsj 
when  they  are  brought  under  strict  examination.  But  let  them  ra- 
ther cultivate  these  studies  daily,  and  impart  these  principles  with 
diligence.  Let  them,  besides,  with  due  care  and  circumspection, 
secure  themselves  against  the  delusive  idea  of  false  security  and  pre- 
sumption ;  let  them  strive  most  earnestly  to  devote  their  whole  time 
to  reading,  learning,  reflecting,  meditating,  and  teaching,  and  let 
them  not  cease  until  they  have  really  discovered  and  have  become 
thoroughly  convinced,  that  they  understand  the  nature  of  Satan  and 
of  death,  and  have  become  more  learned  than  God  and  all  liis  angels. 
If  they  will  employ  this  industry  and  application,  I  solemnly  promise 
them,  and  they  themselves  will  experience,  the  most  gratifying  re- 
sults. God  will  cause  them  to  become  most  excellent  men ;  and  they 
will  even  confess  that  the  more  they  review  and  repeat  the  doctrine 
of  the  Catechism,  the  less  they  understand  it ;  but  that  they  find  it 
•hecessary  to  study  it  continually.  Then  it  will  begin  to  please  and 
delight  them,  like  men  perishing  with  hunger  and  thirst,  though  now, 
from  too  much  satiety  and  pride,  they  cannot  even  bear  Ihe  smell. 
That  such  may  be  the  case,  we  pray  to  God,  and  may  we  experi- 
ence his  grace  more  abundantly.     Amen. 


SHORT  PREFACE  OF  Dr.  MARTIN  LUTHER. 

We  have  framed  the  style  of  the  present  little  work,  with  no  other 
view  than  to  adapt  it  to  the  instruction  of  the  young  and  illiterate. 
Hence  among  the  ancients  in  the  Grecian  language,  it  was  called 
Catechism,  a  word  which  signifies  juvenile  instruction.  This  book 
necessarily  should  be  perspicuous  and  plain  to  all  Christians,  so  that 
if  any  one  should  not  have  a  knowledge  of  it,  he  might  justly  not  be 
considered  in  the  number  of  Christians,  nor  admitted  as  a  recipient 
of  the  Sacraments.  Just  as  any  artist,  who  does  not  well  under- 
stand the  rules  and  principles  of  his  profession,  is  reprehensible  by 
the  best  laws  of  equity,  and  is  to  be  considered  of  little  value. 

Accordingly,  the  articles  relating  to  the  Catechism  or  juvenile  inr 
structor,  must  be  inculcated  upon  the  young  with  the  greatest  dili- 
gence, and  their  industry  must  be  exercised  upon  these  articles  in  no 
small  degree.  Hence  the  duty  of  a  faithful  and  vigilant  father  re- 
quires, that  every  seventh  dav  he  hold  a  careful  exaanination  of  his 


TO   THE  LARGER   CATECHISM.  351 

children  and  family  at  least  once,  and  accurately  inquire  what  they 
know  or  have  learned  about  these  matters,  compelling  them  with 
proper  seriousness  and  severity,  to  learn  their  Catechism.  For  I 
well  remember,  and  we  see  it  daily  happen  in  our  experience,  that 
there  have  been  men  so  slow  and  dull  of  intellect,  in  whom,  when 
they  come  to  years  of  maturity,  no  knowledge  at  all  of  this  subject 
was  found ;  nor  do  they  manifest  any  at  this  day,  although  they  are 
recipients  with  us  of  the  sacraments,  and  share  in  all  the  ceremonies 
which  have  been  instituted  among  Christians.  Yet,  while  those  who 
claim  the  use  of  the  sacraments,  ought  to  know  more,  they  ouo-ht 
not  to  be  endowed  and  informed  with  less  knowledge  of  Christian 
duties,  than  boys  or  young  students.  But  we,  for  the  purposes  of 
instruction,  shall  generally  be  content  with  these  three  parts,  which 
have  remained  in  the  Christian  community  through  a  succession  of 
ages,  though  very  little  has  been  properly  and  candidly  delivered  to 
the  people,  until  the  old  as  well  as  the  young,  and  whoever  wished 
to  be  Christians  should  have  been  well  trained  and  exercised  in  them. 
These  divisions  are  those  which  follow : 

I. — THE   TEN    COMMANDMENTS   OF    GOD, 

1.  Thou  shalt  have  no  other  gods  before  me. 

2.  Thou  shalt  not  take  the  name  of  God  in  vain. 

3.  Thou  shalt  sanctify  the  Sabbath-day. 

4.  Thou  shalt  honor  thy  father  and  thy  mother. 

5.  Thou  shalt  not  kill. 

6.  Thou  shalt  not  commit  adultery. 

7.  Thou  shalt  not  steal. 

8.  Thou  shalt  not  bear  false  witness  against  thy  neighbor. 

9.  Thou  shalt  not  covet  thy  neighbor's  house. 

10.  Thou  shalt  not  covet  thy  neighbor's  wife,  nor  his  man-servant, 
nor  his  maid-servant,  nor  his  ox,  nor  his  ass,  nor  any  thing  that  is 
thy  neighbor's. 

II. THE    CHIEF    ARTICLE   OF    OUR    CREED. 

1.  I  believe  in  God  the  Father,  Almighty  Maker  of  heaven  and 
earth. 

2.  And  in  Jesus  Christ,  his  only  Son,  our  Lord,  who  was  con- 
ceived by  the  Holy  Ghost,  born  of  the  Virgin  Mary,  suffered  under 
Pontius  Pilate,  was  crucified,  died,  and  was  buried ;  he  descended 
into  hell ;  on  the  third  day  he  rose  again  from  the  dead  ;  he  ascen- 
ded into  heaven,  and  sits  at  the  light  hand  of  God,  the  Father  Al- 


352  PREFACE. 

mighty,  from  thence  he  shall  come  to  judge  the  quick  and  the  dead. 
3.  I  believe  in  the  Holy  Ghost,  in  a  holy  Christian  church ;  in 
the  communion  of  saints ;  the  forgiveness  of  sins ;  the  resurrection 
of  the  body,  and  life  everlasting.     Amen. 

III. — THE  lord's  prayer,  OR  PRAYER  WHICH  CHRIST  TAUGHT. 

1.  Our  Father  who  art  in  heaven,  hallowed  be  thy  name. 

2.  Thy  kingdom  come. 

3.  Thy  will  be  done  on  earth  as  it  is  in  heaven. 

4.  Give  us  this  day  our  daily  bread. 

5.  And  forgive  us  our  trespasses,  as  we  forgive  those  who  tres- 
pass against  us. 

6.  And  lead  us  not  into  temptation. 

7.  But  deliver  us  from  evil. 
Amen. 

These  are  the  most  necessary  articles,  which  we  should,  in  the 
first  place,  learn  to  repeat  word  by  word ;  and  children  should  be 
accustomed,  daily,  on  rising  up  in  the  morning,  on  proceeding  to  ta- 
ble, and  on  retiring  at  night,  to  recite  them ;  nor  should  they  be 
permitted  to  eat  or  to  drink,  unless  they  have  previously  rehearsed 
them.  A  similar  method  every  father  of  a  family  should  observe 
with  his  domestics,  male  and  female,  namely,  not  to  retain  them  with 
him,  if  they  do  not  know,  or  are  unwilling  to  learn  these  principles. 
For  such  rudeness,  incivility,  and  ignorance,  can  by  no  means  be 
tolerated  in  a  person,  since  all  that  the  Scriptures  contain,  is  briefly, 
plainly,  and  most  simply  embraced  in  these  three  parts.  The  be- 
loved Fathers  or  Apostles,  (or  whoever  they  may  have  been,)  have 
thus  also  comprised  in  a  summary  what  the  Christian  doctrine,  life, 
profession,  and  wisdom,  are,  of  what  they  speak  and  treat,  and  with 
what  they  are  engaged. 

Now,  when  these  three  articles  are  comprehended,  it  is  also  ne- 
cessary for  us  to  be  able  to  rehearse  and  understand  something  con- 
cerning our  sacraments  which  Christ  himself  has  instituted, — viz., 
baptism,  and  the  holy  body  and  blood  of  Christ, — those  texts,  for 
instance,  with  which  Matthew  and  Mark  conclude  their  gospels,  which 
Christ  gave  as  his  last  instructions  to  his  disciples,  and  then  sent 
them  forth : — 

OF    BAPTISM. 

*'  Go  ye,  tlierei'ore,  and  teach  all  nations,  baptizing  them  in  the 
name  of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost,"  "  He 


TO  THE  LARGER  CATECHISM.  353 

that  believeth  and  is  baptized  shall  be  saved  ;  but  he  that  believeth 
not  shall  be  damned." 

This  much  is  sufficient  for  the  unlearned  to  know  from  the  Scrip- 
ture, concerning  baptism :  and  the  like  concerning  the  other  sacra- 
ment, with  a  few  simple  words,  as  for  example  the  declaration  of  Paul. 

OF    THE   lord's   SUPPER. 

"  Our  Lord  Jesus  Christ,  the  night  in  which  he  was  betrayed, 
took  bread :  and  when  he  had  given  thanks,  he  brake  it,  and  gave 
it  to  his  disciples,  saying,  Take,  eat ;  this  is  my  body,  which  is  giv- 
en for  you :  this  do  in  remembrance  of  roe." 

'"  Likewise  also,  the  cup  after  the  supper,  saying.  This  cup  is  the 
new  testament  in  my  blood,  which  is  shed  for  you  for  the  remission 
of  sins :  this  do  ye,  as  oft  as  ye  drink  it,  in  remembrance  of  me." 

Thus,  then,  we  would  have  in  all  five  parts,  comprehending  the 
whole  Christian  doctrine,  which  we  should  continually  urge,  and 
require  it  to  be  rehearsed  word  by  word.  For  it  cannot  be  expected, 
that  young  people  learn  and  retain  in  their  memory  merely  from  preach- 
ing. Now,  when  these  parts  are  properly  understood,  certain  psalms 
or  hymns  adapted  to  this  purpose,  may  also  be  proposed  as  an  ex- 
tension and  confirmation  of  them  ;  in  this  way  introducing  the  young 
into  the  Scriptures,  and  daily  advancing  them. 

A  mere  conception  and  rehearsal  of  the  words  alone,  should,  how- 
ever, not  be  considered  sufficient ;  but  let  the  young  attend  preach- 
ing also,  especially  at  the  time  designed  for  exercise  in  the  Cate- 
chism, in  order  that  they  may  hear  it  explained,  and  learn  to  under- 
stand what  each  part  comprehends  in  itself,  so  that  they  may  be  able 
to  repeat  it,  as  they  have  heard  it,  and  give  an  accurate  and  correct 
answer,  when  interrogated ;  so  that  preaching  be  not  vain  and  inef- 
fectual. For  this  purpose  we  are  diligent  in  lecturing  frequently  on 
the  Catechism,  in  order  that  the  young  may  be  influenced  by  it ;  not 
in  a  manner  lofty  or  tumid,  but  very  brief  and  simple,  so  that  they 
can  easily  perceive  it  and  retain  it  in  their  memories.  We  shall, 
therefore,  now  take  up  in  regular  order  the  divisions  just  mentioned, 
and  endeavor  to  treat  of  them  in  the  clearest  manner,  so  far  as  it  is 
necessary. 


iü 


354  THE   LAKGER    CATECHISM» 

PART  L 

OF  THE  TEN  COMMANDMENTS, 


THE    FIRST    COMMANDMENT» 

Thou  shalt  have  no  other  gods  before  me. 

That  is,  you  should  hold  me  alone  as  your  God.  What  does 
this  signify,  and  how  should  it  be  understood  ?  What  is  it  to  have 
a  god,  or  what  is  God  ?  Answer : — A  god  signifies  a  being  to  whom 
we  should  look  for  all  good,  and  to  whom  we  should  have  recourse 
in  every  necessity ;  so,  that  to  have  a  god,  is  nothing  else  but  to  re- 
ly on  and  to  believe  in  him  cordially  ;  as  I  have  frequently  asserted, 

thati-he  reliance  ana  faith  alone  of  the  heart,  point  out   God  and 

constitute  an  idol.  If,  then,  your  fiuth  and  confidence  are  right, 
your  god  is  also  right:  and  again,  if  your  confidence  is  false  and  in- 
correct, your  god  is  likewise  untrue  ;  for  these  two  belong  together, 
faith  and  God.  Upon  whatever,  then,  I  say,  you  depend  and  have 
your  heart  fixed,  that  is  properly  your  god. 

Wherefore,  the  meaning  of  this  commandment,  is,  that  it  requires 
of  the  heart  true  faith  and  confidence,  which  approaches  unto  and 
depends  alone  upon  the  true  and  the  only  God.  And  it  would  in- 
dicate as  much  as  this : — Be  careful,  and  allov?  me  alone  to  be  your 
God,  and  do  not  seek  after  any  other ;  that  is,  look  unto  me  for 
"whatever  good  is  wanting  ^Yith  you,  and  seek  it  fromme,  and  if  you 

"^suffer  want  and  misfortune,  come  and  (1ep_end_on.,me,  I,_I  will  give 
you  sufficient^  and  relie've  you  only  let  your  heart 

cleave  to  or  rest  on  no  other. 

-  I  must  explain  this  by  ordinary  examples,  in  order  that  it  may  be 
understood  and  observed.  Many  believe  they  have  God  with  all 
abundance,  when  they  possess  money  and  goods,  on  which  they  re- 
ly with  so  much  pride  and  confidence,  as  to  have  no  regard  for  any 
one  else.  Behold  !  these  also  have  their  god,  which  is  called  Mam- 
mon,— an  idol  the  most  extensively  adored  on  earth, — gold  and  splen- 
dor,— upon  v/hich  they  have  fixed  all  their  affections.  Whoever  pos- 
sesses treasures  of  gold  and  of  wealth,  feels  secure,  full  of  joy,  and 
free  from  alarm,  as  if  in  the  midst  of  Paradise.  Whoever,  on  the 
other  hand,  possesses  no  wealth,  trembles  with  doubt  and  fear,  as  if 
he  had  no  idea  of  a  God.  For  we  shall  find  but  few,  who  are  not 
disheartened,  and  do  not  mourn  or  complain,  when  they  have  not 
mammon,  to  v/hich  nature  cleaves  and  adheres  through  life. 


OP  THE  FIRST  COMMANDMENT,  355 

In  like  manner,  he  who  relies  on  and  prides  in  his  great  ingenuity, 
erudition,  power,  influence,  dignity,  and  friends,  has  a  god  also,  but 
not  the  true  and  only  God.  You  can  always  perceive  without  diffi- 
culty, how  confident,  secure,  and  ^aughty  we  are  who  enjoy  such  ad- 
vantages, and  how  desperate  and  abject  we  are,  when  we  do  not 
possess  these,  or  when  they  are  withdrawn  from  us.  I  therefore  say 
again,  that  the  true  interpretation  of  this  expression,  to  have  agodt 
is  to  have  something  upon  which  the  heart  wholly  depends. 

Consider,  again,  what  follies  we  have  hitherto  pursued, and  what  we 
have  done  through  blindness  under  the  papacy.  When  any  one  had 
pain  in  his  teeth,  he  had  recourse  to,  and  adored  St.  Apollonia  ;  if  he 
was  fearful  that  bis  property  would  be  consumed  by  fire,  he  sought  the 
assistance  of  St.  Laurence  ;  if  he  was  in  fear  of  pestilence,  he  paid 
his  vows  to  St.  Sebastian  or  Rochio,  and  similar  abominations  be- 
sides without  number  were  practised,  in  which  each  one  chose  his 
owm  saints,  invoking  and  imploring  them  for  aid  in  time  of  need. 
To  this  class  those  a^o  belong,  who  exceed  every  limit  in  these 
things,  forming  an  aUiance  with  Satan,  in  order  that  he  may  give 
them  a  sufficiency  of  money,  or  aid  them  in  intrigue,  or  protect  their 
stock,  or  restore  their  lost  property,  &c.,  as  magicians  and  necro- 
mancers ;  for  all  these  place  their  hearts  and  confidence  elsewhere, 
rather  than  upon  the  true  God,  neither  expect  nor  seek  any  good  from 
him. 

In  this  manner,  then,  you  easily  understand  what  and  how  much 
this  commandment  requires,  namely,  the  whole  heart  of  man,  and  en- 
tire confidence  upon  Gpd  alone  and  no  oth(!r.  For  to  have  God, 
you  will  be  at  no  loss  to  judge  that  you  are  unable  to  seize  or  grasp 
him  with  your  hands,  or  to  enclose  him  in  a  purse,  or  to  secure  him 
in  a  chest :  but  this  is  apprehending  him,  when  the  heart  embraces 
him  and  cleaves  to  him.  To  cleave  unto  him  with  the  heart,  how- 
ever, is  nothing  else,  but  to  depend  upon  him  wholly.  For  this  rea- 
son he  desires  to  divert  us  from  all  exterior  things,  and  to  draw 
us  unto  himself,  because  he  is  the  only  eternal  good.  As  if  he 
should  say,  all  that  you  have  hitherto  sought  from  the  saints,  and 
for  which  you  have  depended  upon  mammon,  or  upon  some  other 
source,  expect  of  me,  and  esteem  me  as  the  one  who  will  assist  you, 
and  bless  you  abundantly  with  all  good. 

From  this,  then,  you  can  form  an  idea  of  what  the  true  honor  and 
worship  of  God  are,  which  aro  acceptable  to  him,  and  which  he  al- 
so commands  under  the  penalty  of  eternal  wrath:  namely,  that  the 
heart^shoiili,  haye-n,Q„consolatioi}_and  confidence  but  in  him,  and 
^should  jnotjgerE^titJselXiÄ^  bejtom  away  from  him,  hazarding  and 


356  THE   LARGER   CATECHISM. 

encountering  all  that  is  upon  earth  for  him.  On  the  other  han^j 
you  can  easily  perceive  and  judge  how  the  world  practise  idol- 
atry and  mere  false  services  to  God ;  for  there  never  has  been  a 
nation  so  profligate,  as  not  to  h&ve  established  and  observed  some 
kind  of  worship ;  for  all  have  assigned  unto  themselves  a  certain 
god  to  be  reverenced,  unto  whom  they  looked  for  blessings,  assis- 
tance, and  consolation. 

As  for  example,  the  heathens,  who  placed  their  foundation  in 
power  and  dominion,  elevated  their  Jupiter  as  supreme  god ;  others, 
who  sought  after  riches,  voluptuousness,  prosperity,  and  success, 
venerated  Hercules,  Mercury,  Venus,  or  others.  The  females,  who 
were  in  a  state  of  gestation,  claimed  Diana  or  Lucina  for  protection, 
&c.  And  thus,  to  whatever  each  one's  heart  inclines  he  makes  it  a 
god ;  so  that,  properly,  even  according  to  the  view  of  all  heathens, 
to  have  a  god,  is  to  trust  and  believe.  But  the  defect  exists  in  this, 
that  their  confidence  was  false  and  incorrect ;  for  it  was  not  based 
on  the  only  true  God,  without  whom  there  ig  really  no  god,  either 
in  heaven  or  on  earth. 

Wherefore,  the  heathens  really  constitute  an  idol  out  of  their  own 
fantasies  and  dreams  which  they  form  concerning  God,  and  rely  on 
a  mere  nonentity.  This  is  plainly  the  case  with  all  idolatry.  For 
it  does  not  consist  merely  in  the  erection  and  adoration  of  an  image ; 
but  especially,  does  it  consist  in  the  heart  which  is  intent  on  some- 
thing else,  seeking  help  and  consolation  from  creatures,  saints  or  de- 
mons, and  not  embracing  God,  nor  persuaded  of  as  much  benignity 
from  him,  as  he  would  grant ;  much  less  believing  that  the  good 
which  results  unto  it,  proceeds  from  him. 

There  is,  moreover,  another  species  of  false  service  to  God  and  of 
idolatry  in  the  highest  degree,  which  we  have  hitherto  exercised, 
and  which  still  prevails  in  the  world,  and  upon  which  all  ecclesiastic 
cal  orders  are  based,  touching  the  conscience  alone,  which  seeks  as- 
sistance, comfort,  and  salvation  in  our  own  self-devised  works,  pre- 
suming to  wrest  heaven  from  God,  and  estimating  the  number  of 
our  institutions,  how  often  we  have  fasted,  held  masses,  &c. ;  relies 
on  and  glories  in  these  things,  as  if  it  would  receive  nothing  from 
him,  graciously  bestowed,  but  desires  to  acquire  or  superabundantly 
to  merit  it  ourselves,  precisely  as  if  God  must  be  at  our  service,  and 
our  debtor,  but  we  his  creditors.  What  else  is  this,  but  constituting 
out  of  God  a  useless  representation,  yes,  an  idol,  {Pomona, 
^pfelgott,)  and  regarding  and  elevating  one's  self  as  God  ?  But 
this  is  rather  too  subtile,  and  it  is  not  proposed  for  young  pupils. 

Jlut  in  order  that  they  mav  correctly  observe  and  retain  the  mean-^ 


OF   THE  FIRST   COMWTANDMENT.  357 

ing  of  this  commandment,  this  may  be  mentioned  to  the  inexperi- 
enced, that  we  should  rely  upon  God  alone,  and  look  unto  him  for 
all  good,  and  await  it  from  him,  as  the  one  who  gives  us  body,  life, 
meat,  drink,  nourishment,  health,  protection,  peace,  and  all  the  ne- 
cessaries of  temporal  and  spiritual  blessings ;  and  in  addition,  guards 
us  against  every  misfortune,  and,  if  any  adversity  befall  us,  he  aids  and 
dehvers  us  ;  so  that  God  alone,  as  amply  stated,  is  he  from  whom  we 
receive  all  good,  and  by  whom  we  are  delivered  from  every  misfor- 
tune. Hence,  I  conclude,  that  we  Germans,  from  old,  call  God 
(more  beautifully  and  elegantly,  than  any  other  language)  even  by 
this  name,  deriving  it  from  the  word.  Gut,  (good,)  as  he  who  is  an 
eternal  fountain-head  which  overflows  with  pure  good,  and  from 
which  issues  all  that  is  and  can  be  called  good. 

For  even  if  much  good  is  otherwise  afforded  us  from  men,  it  is, 
however,  still  received  from  God,  which  is  received  through  his 
command  and  order.  For  our  parents  and  all  who  are  in  authority, 
as  well  as  each  one  towards  his  neighbor,  are  mmmanded  to  do  all 
kinds  of  generous  offices  to  us ;  so,  that  we  do  not  receive  these  from 
them,  but  from  God  through  them.  For  the  creatures  are  only  the 
hand,  the  channel,  and  the  medium,  through  which  God  gives  all 
things,  as  he  gives  the  mother's  breasts  and  milk  to  nourish  her  in- 
fant, and  grain  and  every  kind  of  vegetables  springing  from  the  earth 
for  nourishment ;  none  of  which  blessings  or  products  a  creature  is 
able  to  produce  by  himself. 

For  this,  reason,  no  person  should  undertake  to  receive  or  to  pre- 
sent any  thing,  unless  it  be  commanded  of  God,  that  it  be  acknowl- 
edged as  his  gift,  and  thanks  returned  to  him  for  it,  as  this  command- 
ment requires.  These  mediums,  therefore,  for  the  reception  of  ben- 
efits through  the  creatures,  are  not  to  be  rejected ;  nor  should  other 
ways  and  means  than  those  which  God  has  commanded,  be  sought 
through  presumption ;  for  this  is  not  receiving  from  God,  but  seek- 
ing from  one's  self. 

Let  each  one,  then,  be  careful  in  himself,  that  this  commandment 
above  all  things,  be  greatly  and  highly  esteemed,  and  that  it  be  not 
cast  into  derision.  Ask  and  search  your  own  heart  carefully,  and 
you  will  truly  discover  whether  it  cleaves  to  God  alone,  or  not.  If 
you  have  a  heart  which  can  look  unto  him  for  all  good,  especially  in 
time  of  need  and  want,^s  well  as  reject  and  forsake  all  that  is  not 
God,  you  have  the  true  and  the  only  God.  Again,  if  it  cleaves  to 
Something  else,  from  which  it  expects  more  benefits  and  assistance, 
than  from  God,  and  does  not  approach  him,  but  flees  from  him,  when 
adversity  surrounds  it, — you  have  an  idol. 


358  THE   LARGER    CATECHISM. 

In  order,  then,  to  see  that  it  is  not  the  will  of  God  that  this  com- 
mandment should  be  lightly  esteemed,  but  sincerely  observed,  he 
has  adjoined  to  it,  first,  a  terrible  menace,  afterwards,  a  beautiful 
and  consolatory  promise,  which  should  be  diligently  urged  and  im- 
pressed upon  young  people,  so  that  they  may  take  them  into  con- 
sideration, and  retain  them ; — 

"  I  the  Lord  thy  God  am  a  jealou3  God,  visiting  the  iniquity  of 
the  fathers  upon  the  children  unto  the  third  and  fourth  generation  of 
them  that  hate  lue;  and  showing  mercy  unto  thousands  of  them  that 
love  me,  and  keep  my  commandments." 

These  words  relate,  indeed,  to  all  the  commandments,  as  we  shall 
hereafter  show,  but  they  are  here  applied,  with  great  justice,  to 
this  chief  pommandment,  as  the  human  body  is  guided  by  the  wis- 
dom and  prudence  of  the  head,  upon  which  the  happiness  of  life 
chiefly  depends.  Learn,  then,  from  these  words  the  wrath  of  God 
against  that  man  who  depends  on  any  other  being;  that  his  anger 
ceases  not  even  to  the  fourth  generation ;  that  we  are  not  so  secure, 
so  well  fortified  as  the  undevout  imagine,  who  pretend  that  lit- 
tle depends  upon  these  things.  On  the  contrary  let  us  learn  how 
benevolent  and  gracious  he  is,  how  his  beneficent  goodness  ex- 
tends over  many  thousands  of  those  who  trust  a^tl  believe  in 
him  with  their  whole  heart.  He  is  a  God  whq_  doeS-^not  suffer 
us  to  turn  away  from  him  with  impunity ;  nor  will  his  anger 
subside  till  in  the  fourth  generation,  even  until  we  shall  be  entirely 
.exterminated,  Hcji  therefore,  wishes  to  be  feared, — not  to  be 
rejected. 

This  he  has  also  shown  in  all  public  events,  as  the  Scriptures 
abundantly  testify,  and  experience  still  teaches  daily  ;  for  from  the 
beginning  he  has  entirely  extirpated  all  idolatry,  and,  on  account  of 
it,  has  overthrown  both  Jews  and  Gentiles,  as  he  now  in  our  day  al- 
so overthrows  all  false  worship,  so  that  ultimately,  all,  who  persist 
in  it,  must  be  destroyed.  Therefore,  although,  at  the  present  day, 
haughty,  mighty,  and  opulent  misers  are  found,  who  insolently  de- 
pend on  their  mammon,  disregardful  of  God's  being  angry  or  not  an- 
gry, as  if  they  would  without  hesitation  venture  to  withstand  his 
wrath;  yet  they  shall,  however,  not  be  able  to  accomplish  it,  but 
before  they  are  aware  of  it,  they  shall  be  wrecked  with  all  upon 
which  they  have  depended,  as  all  others  have  been  destroyed,  who 
presumed  to  be  more  secure  and  powerful. 

And  even  on  account  of  these  obstinate  persons  who  imagine  that 
because  God  connives  for  a  time,  and  permits  them  to  rest  in  their 
security,  he  is  unconscious  of  it,  or  does  not  engage  in  it,  be  must 


OF   THE   FIRST   COMMANDMENT.  359 

necessarily  execute  his  wrath  and  his  punishment,  since  he  cannot 
forget  it  until  on  children's  children,  so  that  every  one  may  perceive 
and  observe  that  with  him  there  is  no  jest.  For  these  are  those  to 
whom  he  refers,  when  he  says :  "  Them  that  hate  me  ;"  that  is, 
those  who  persist  in  their  pride  and  haughtiness,  unwilling  to  hear 
that  which  is  preached  or  proclaimed  to  them  ;  if  they  are  reproved, 
so  that  they  may  judge  themselves  and  amend  their  lives,  before  the 
punishment  is  executed,  they  become  furioua  and  enraged,  so  that 
they  really  deserve  wrath ;  as  we  daily  experience  at  the  present 
time  in  bishops  and  princes. 

But  terrible  as  are  these  menacing  words,  so  more  powerful  is  the 
consolation  contained  in  the  promise,  that  those,  confiding  in  God 
alone,  shall  be  certain,  that  he  will  manifest  mercy  to  them  ;  that  is, 
exhibit  pure  goodness  and  favor,  not  only  to  them,  but  also  to  their 
children,  unto  thousands  and  thousands  of  generations.  This  should 
indeed  move  and  urge  us  to  place  our  hearts  on  God,  with  full  con- 
fidence, if  we  desire  to  have  all  blessings,  temporal  and  eternal,  since 
the  supreme  Majesty  itself  so  kindly  offers,  so  affectionately  induces, 
and  so  abundantly  promises.      -  _J 

Let  each  one,  then,  reflect  seriously  and  cordially  upon  this  mat-' 
ter,  so  that  it  may  not  be  regarded  as  having  been  declared  by  a 
raan ;  for  it  effects  for  you  either  eternal  salvation,  blessings,  and 
happinoss,  or  everlasting  wrath,  misery,  and  grief.  What  more 
would  you  have  or  desire,  than  his  promise  so  affectionate,  that  he 
will  be  yours  with  every  blessing,  and  protect  and  assist  you  in  eve- 
ry necessity  ?  But  alas  I  it  fails  in  this,  that  the  world  does  not  be- 
lieve any  of  these  words,  or  regard  them  as  being  the  words  of  God, 
because  it  sees  that  those  who  place  their  trust  in  God,  and  not  on 
mammon,  suffer  grief  and  want,  and  the  devil  opposes  and  resists 
them,  sothat  they  may  obtain  no  moneyj  favor;,,  or  honor,  nay, 
"scarcely  sustain  life.  Again,  tliose  who  serve  mammon,  have  pow- 
er, favor,  honor,  and  wealth,  and  every  convenience  in  the  sight  of 
the  world.  We  must,  therefore,  embrace  these  words,  even  in  op- 
position to  this  appearance,  and  know  that  they  do  not  lie  or  deceive, 
but  that  they  must  be  verified. 

Reflect  for  yourself,  or  make  inquiry,  and  tell  me,  what  have  those 
ultimately  accomplished,  who  have  devoted  their  whole  care  and  at- 
tention to  the  accumulation  of  great  wealth  and  possessions?  And 
you  will  find,  that  they  have  lost  labor  and  toil,  or,  even  if  they  ac- 
cumulated great  treasures,  they  decayed  and  went  to  dust,  so  that 
they  themselves  never  enjoyed  their  possessions,  and  these  did  not  ex- 
tend afterwards  to  the  third  generation .     You  will  fm.d  examples 


360  THE   LAnfiKTl    CATF.rHISM. 

enough  in  all  histories  and  in  the  experience  of  aged  persons,  to  this 
effect,  only  observe  them,  and  turn  your  attention  to  them.  Saul 
was  an  illustrious  king  chosen  of  God,  and  a  pious  man ;  but  when 
he  was  established,  and  permitted  his  heart  to  sink,  depending  on 
his  crown  and  power,  he  had  to  cease,  with  all  that  he  had,  even  so 
that  none  of  his  children  remained.  Again,  David  was  a  poor  man, 
so  driven  and  alarmed,  that  his  life  was  nowhere  secure ;  yet  he 
must  however  remain  in  preference  to  Saul,  and  become  king ;  for 
these  words  had  to  continue  and  be  verified,  since  God  cannot  lie  or 
deceive.  Do  not  then  allow  the  devil  and  the  world  to  deceive  you 
with  their  appearance  which  truly  endures  for  a  time,  but  ultimate- 
ly vanishes. 

Let  us,  therefore,  carefully  study  the  first  commandment,  so  that 
we  may  see,  that  God  will  not  suffer  any  presumption  or  reliance  on 
any  thing  else,  and  that  he  requires  nothing  more  of  us  than  a  cor- 
dial confidence  of  all  good,  in  order  that  we  may  proceed  judicious- 
ly and  correctly,  and  use  all  the  blessings  which  he  confers,  not 
otherwise  than  a  mechanic  uses  his  tools  or  materials  in  his  vocation, 
and  afterwards  places  them  away  ;  or,  than  a  traveller  enjoys  an  inn, 
nourishment,  and  a  couch  ;  only  for  temporal  necessaries, — each  one 
in  his  condition  according  to  the  order  of  God,  not  permitting  any 
thing  to  become  his  lord  or  idol.  This  is  sufficient  concerning  the 
first  commandment,  which  it  was  necessary  for  us  to  explain  at 
length,  since  upon  it  the  sum  and  source  of  all  piety  turn,  because, 
as  we  have  already  said,  if  the  heart  is  reconciled  with  Godj,  and 
this  commandment  is  observed,  all  the  others  follow  properly. 

THE   SECOND    COMMANDMENT. 

Thou  shalt  not  take  the  name  of  God  in  vain. 

Precisely  as  the  first  commandment  instructs  our  hearts  and  incul- 
cates faith ;  so  this  commandment  conducts  us,  and  directs  our 
mouths  and  tongues  towards  God.  For  the  first,  which  proceed 
from  the  heart  and  exhibits  itself,  are  words.  Now,  as  I  have  given 
instruction  above  how  to  answer,  what  it  is  to  have  a  God :  so  you 
must  likewise  learn  to  comprehend  in  a  simple  manner  the  meaning 
of  this  and  all  commandments,  and  to  reply  in  reference  to  them. 
When  it  is  asked :  How  do  you  understand  the  second  command- 
ment, or  what  is  meant  by  a  vain  use  or  misapplication  of  God's 
name  ?  Answer  in  the  most  brief  manner  thus  :  This  is  misusing  the 
name  of  God,  when  any  one  mentions  God  the  Lord,  in  whatever 
manner  it  may  occur,  for  the  confirmation  of  falsehood  or  any  other 


OP   THE  SECOND   COMMANDMENT.  361 

kind  of  vicious  tricks.  Therefore,  so  much  is  commanded,  in  order 
that  no  one  may  repeat  the  name  of  God  with  levity,  or  take  it  in  his 
mouth,  when  the  heart  is  at  the  same  time,  or  at  least  should  be  con- 
scious of  the  opposite  ;  for  instance,  among  those  who  make  oath  be- 
fore a  court  of  justice,  and  one  party  bears  false  witness  against  the 
other.  For  there  is  no  way  in  which  the  name  of  God  can  be  mis- 
used more,  than  in  falsifying  and  deceiving  by  it.  Let  this  be  con- 
sidered the  plain  and  simple  meaning  of  this  commandment. 

From  this  every  one  can  easily  calculate  for  himself  when  and 
how  variously  the  name  of  God  is  misused,  although  it  is  impossible 
to  enumerate  all  the  abuses  ;  still  in  order  to  proceed  briefly,  every 
abuse  of  the  divine  name  occurs  first  in  political  transactions  and 
secular  matters,  which  concern  pecuniary  interests,  property,  and 
honors,  whether  it  be  publicly  before  court,  in  the  market,  or  some 
other  place,  in  which  persons  swear  or  make  false  oath  by  the  name 
of  God,  or  appeal  to  their  souls  to  sustain  the  matter.  And  especi- 
ally is  this  customary  in  matrimonial  affairs,  where  two  associate  and 
privately  betroth  themselves  to  each  other,  and  afterwards  deny  w^th 
an  oath  the  affiance.  But  most  of  all  does  this  abuse  occur  in  spir- 
itual matters  which  concern  the  conscience,  when  false  preachers  a- 
rise  and  deliver  their  falsehoods  for  the  word  of  God. 

Behold,  all  this  is  decorating  one's  self  with  the  name  of  God,  or 
a  desire  to  be  fair  and  righteous,  whether  it  happens  in  general, 
secular  transactions,  or  in  high  subtile  matters  of  faith  and  doctrine. 
And  slanderers  also  belong  among  the  number  of  liars,  not  only 
the  most  rude,  who  are  well  known  to  every  body,  and  who  without 
fear  disgrace  the  name  of  God,  (who  belong  not  to  our  school,  but 
to  that  of  the  executioner,)  but  also  those,  who  blaspheme  the  truth 
and  word  of  God,  and  impudently  affirm  that  it  is  of  the  devil :  con- 
cerning these  persons  it  is  not  necessary  at  present  further  to  speak. 

Here  then,  let  us  learn  and  take  to  heart  how  much  is  depend- 
ing on  this  commandment,  so  that  wc  may  with  all  diligence  guard 
ourselves  against,  and  dread  every  kind  of  abuse  of  the  divine  name 
as  the  greatest  sin  which  can  be  externally  committed.  For  lying 
and  deceiving  are  in  themselves  great  sins  ;  but  they  become  much 
more  weighty  when  men  wish  to  justify  them,  and  refer  to  the 
name  of  God  to  confirm  them,  and  make  it  a  pretext  for  turpitude, 
so  that  from  one  lie  a  two-fold,  yes,  a  complicated  falsehood  results. 

God  has,  for  this  reason,  annexed  also  to  this  commandment  an 
earnest,  menacing  sentence,  which  reads  thus :  "  For  the  Lord  will 
not  hold  him  guiltless  that  taketh  his  name  in  vain."  That  is,  it 
shall  not  be  allowed  in  any  one,  nor  i)asscd  by  with  impunity.     For 

40 


'362  THE   LARGER   CATECHISM- 

as  little  as  God  will  leave  unrevenged,  the  turning  away  of  our  hearts 
from  him,  so  little  will  he  suffer  us  to  use  his  name  as  a  disguise  for 
falsehood.  But  alas!  it  is  a  general  misfortune  in  the  world, 
that,  few  as  there  are  who  cordially  rely  on  God  alone,  there  are 
equally  few  who  do  not  use  the  name  of  God  for  defending  false- 
hood and  all  manner  of  wickedness. 

For  this  ingenious  propensity  we  all  possess  by  nature,-  that,  who- 
ever has  committed  a  crime,  ardently  desires  to  disguise  and  conceal 
his  disgrace;  and  there  is  no  one  so  audacious  as  to  boast  in 
presence  of  any  one  of  the  crime  which  he  has  perpetrated: 
all  would  rather  have  it  kept  concealed  than  to  have  it  known. 
For  if  you  charge  a  person  with  something  of  tliis  kind,  he 
will  abuse  the  name  of  God, — represent  his  villany  as  piety,  his 
disgrace  as  an  honor.  This  is  the  common  course  of  the  world, 
like  a  great  deluge  overflowing  every  region  of  country.  Therefore 
we  have  as  reward,  that  which  we  seek  and  deserve,  pestilence,  wars, 
famine,  destructive  fires  and  waters,  impious  wives,  children,  and  do- 
mestics, and  all  kinds  of  evil.  From  what  other  source  should 
so  much  calamity  originate  ?  It  is  still  a  great  favor  that  the  earth 
supports  and  nourishes  us. 

It  is  therefore  above  all  things  necessary  to  train  up  and  ac- 
custom young  people,  to  hold  high  in  their  estimation  this  com- 
mandment and  others,  and  if  they  transgress,  they  should  immediate- 
ly be  checked,  and  the  commandment  should  be  presented  to 
them,  and  continually  be  impressed,  in  order  that  they  may 
be  reared  up,  not  only  by  chastisement,  but  also  in  fear  and  rev- 
erence to  God. 

Thus  you  perceive  then,  what  an  abuse  of  the  divme  name  is ;  name- 
ly, (in  order  to  a  brief  recapitulation,)  to  use  it  either  simply  in  defence 
of  falsehood,  and  in  publishing  any  thing  which  is  not  true,  or  in 
cursing,  swearing,  deceiving,  and  in  short,  in  whatever  manner  a  per- 
son may  desire  to  commit  evil.  It  is  necessary,  moreover,  for  you 
to  know  how  the  name  of  God  may  be  used  correctly  ;  for  by  these 
words,  which  he  declares :  "  Thou  shalt  not  take  the  name  of  God 
in  vain,"  he  gives  us  to  understand  that  his  name  should  be  used  in 
a  proper  manner.  For  it  was  revealed  and  given  to  us  for  the  very 
purpose  of  being  used  to  our  benefit.  It  conclusively  follows,  since 
it  is  here  forbidden  to  use  the  divine  name  in  defence  of  falsehood  or 
vice,  that  it  is,  on  the  other  hand,  commanded  to  use  it  in  defence  of 
truth  and  all  honorable  actions  ;•  for  instance,  if  a  person  swears 
truthfully  where  it  is  necessary  and  required  ;  also  when  we  teach 
correctly  ;  when  we  invoke  this  name  in  necessity,  praising  it  anti 


OF   THE  SECOND   COMMANDMENT.  363 

returning  thanks  to  it  in  prosperity.  All  of  which  is  comprised  and 
commanded  as  it  were  in  a  summary,  in  the  fiftieth  Psalm  verse  15 : 
"  Call  upon  me  in  the  day  of  trouble ;  I  will  dehver  thee,  and  thou  shalt 
glorify  me."  In  all  these  cases  the  invocation  is  sincere  and  his  name 
used  appropriately,  it  is  hallowed,  as  the  Lord's  prayer  reads. 

In  this  manner  you  have  the  sum  of  this  whole  commandment  il- 
lustrated. And  from  this  view  it  is  easy  to  solve  the  question,  with 
which  many  teachers  have  perplexed  themselves,  why  it  is  for- 
bidden in  the  Gospel  to  swear,  when  at  the  same  time  Christ, 
St.  Paul,  and  other  saints  have  frequently  sworn.  This  is  brief- 
ly the  meaning:  no  one  should  swear  to  wicked  things,  that 
is,  to  falsehoods,  and  in  cases  in  which  it  is  unnecessary ;  but 
to  rightful  things  and  the  benefit  of  our  neighbors  we  should  make 
oath :  for  it  is  really  a  good  deed,  through  which  God  is  praised,  truth 
and  justice  established,  falsehood  suppressed,  the  parties  reconciled, 
obedience  exhibited,  and  contentions  settled ;  for  here  God  him- 
self interposes,  and  discriminates  between  justice  and  injustice,  be- 
tween good  and  evil.  But  if  one  party  swear  falsely,  they  have  their 
sentence  that  the  punisment  shall  not  be  omitted.  And  even  if  it 
be  delayed  for  a  while,  nothing  shall  prosper  for  them  of  that  which 
they  obtain  by  perjury,  and  hold  in  their  possession  ;  and  they 
shall  never  enjoy  it  peaceably ;  as  I  have  observed  in  many  persons 
who  abjured  their  matrimonial  vows,  that  they  afterwards  enjoyed 
no  pleasant  hours,  nor  healthful  days,  and  thus  they  were  miserably 
injured  both  in  body  and  soul,  as  well  as  in  property. 

For  this  reason  I  say  and  admonish,  as  before,  that  children  should, 
in  due  time,  be  trained  up,  by  menaces  and  warning,  by  restraint  and 
chastisement,  to  avoid  falsehood,  and  especially  the  use  of  God's  name 
to  confirm  it.  For  if  they  are  allowed  to  indulge  this  practice,  no- 
thing good  will  result  from  it ;  as  it  is  now  evident  that  the  world 
is  worse  than  it  formerly  was,  and  that  there  is  no  government, 
obedience,  fidelity,  or  faith  existing,  but  an  audacious,  ungoverna- 
ble race,  with  whom  neither  instruction  nor  punishment  avails  any 
thing.  All  which  is  the  wrath  and  punishment  of  God,  on  account 
of  such  wilful  contempt  of  this  commandment. 

They  should,  moreover,  be  urged  and  induced,  on  the  other  hand, 
to  venerate  the  name  of  God,  and  continually  to  have  it  in  their  lips 
m  all  that  may  occur  and  present  itself  before  their  eyes ;  for  this  is 
the  true  honor  of  the  divine  name,  to  expect  all  consolation  of  him, 
and  to  call  upon  him  for  the  same,  so  that  the  heart  (as  we  have  al- 
ready stated)  first  gives  God  his  honor,  through  faith,  afterwards  the 
;}ps  throiifiih  confossion. 


-864  THE  LARGER   CATECHISM. 

This  is  a  salutary  and  useful  custom,  and  very  effectual  against 
the  devil,  who  is  continually  around  us,  and  lurking  about  for  an  op- 
portunity to  bring  us  into  sin  and  shame,  into  difficulty  and  misery, 
but  very  reluctantly  hears,  and  cannot  long  abide  if  the  name  of 
God  is  mentioned  and  implored  from  the  heart ;  and  many  terrible 
and  calamitous  disasters  would  befall  us,  if  God,  through  the  invoca- 
tion of  his  name,  did  not  protect  us.  I  have  felt  and  truly  experi- 
enced myself,  that  frequently  sudden  and  grievous  misfortunes  have 
been  averted  and  removed,  even  in  such  supplication.  For  grief 
to  the  devil,  I  say,  we  should  continually  have  thjs  sacred  name  in 
our  lips,  so  that  he  may  not  be  able  to  injure  us  as  he  desires. 

It  also  conduces  to  this  effect,  if  we  cultivate  the  habit  of  commit- 
ing  ourselves  unto  God  daily,  with  soul  and  body,  wife  and  children, 
domestics  and  all  that  we  have,  against  all  casual  dangers  or  distres- 
ses. From  this  custom  benedictions,  short  prayers,  and  other  morn- 
ing and  evening  blessings,  have  originated  and  continued  to  exist. 
Again,  children  should  be  exercised  in  uttering  a  benediction  when 
any  thing  terrific  and  horrible  is  seen  or  heard,  saying :  Lord 
God,  protect, — help,  beloved  Lord  Christ.  So  again,  on  the 
other  hand,  when  any  thing  good  approaches  unexpectedly,  no 
matter  how  insignificant  it  is,  we  should  say  :  God  be  praised  and 
thanked;  this  he  has  conferred  on  us.  As  the  children  were 
accustomed  in  former  times,  to  fast,  and  pray  to  St.  Nicholas  and 
other  saints.  This  would  be  acceptable  and  more  pleasing  to  God, 
than  any  monastic  life  or  Carthusian  sanctity. 

Thus  we  might  bring  up,  in  a  manner  adapted  to  children  and 
their  amusements,  the  young  in  the  fear  and  honor  of  God,  so  that 
the  first  and  second  commandments  might  move  on  harmoniously, 
and  be  in  continual  exercise.  Then  something  good  might  take  hold, 
arise,  and  bring  forth  fruit,  that  persons  might  grow  up,  in 
whom  a  whole  country  could  rejoice  and  delight ;  and  this  would  be 
the  proper  method  for  rearing  up  children  correctly,  since  they  can 
be  inured  by  affection  and  tenderness.  For  that  which  we  enforce 
by  the  rod  and  chastisement  alone,  produces  no  good  effect ;  and 
even  if  it  succeeds  to  a  considerable  extent,  they  will  not  however 
continue  dutiful  longer  than  the  rod  lies  on  them.  But  here  it  takes 
root  in  the  heart,  if  God  is  feared  more  than  the  rod  and  cudgel. 
This  I  state  in  a  manner  so  simple,  for  the  benefit  of  the  young,  so 
that  it  may  at  some  time  have  its  effect ;  for  while  we  are  preaching 
to  children,  we  must  also  babble  with  them.  Thus  we  have  provir 
ded  against  the  abuse  of  the  divine  name,  and  taught  its  proper  use, 
which  should  consist  not  only  in  words,  but  also  in  exercise  ami  conduct. 


OP  THE  SECOND  COMMANDMENT.  365 

SO  that  we  may  know  that  it  is  well-pleasing  to  God,  and  that  he 
will  as  abundantly  reward  it,  as  he  will  horribly  punish  that  abuse. 

THE   THIRD   COMMANDMENT. 

Thou  shall  sandify  Ihe  Sahhath-day. 

We  have  named  the  Sabbath-day  after  the  Hebrew  word  Sahhath, 
which  properly  signifies  to  rest,  that  is,  to  cease  from  labor ;  hence 
we  are  accustomed  to  say :  Cease  working,  or  sanctify  the  Sabbath. 
Now,  in  the  Old  Testament,  God  selected  the  seventh  day,  and  de- 
signed it  as  a  cessation  from  labor,  and  commanded  it  to  be  kept  ho- 
ly in  preference  to  all  others ;  but  with  respect  to  this  external  ces- 
sation from  labor,  this  commandment  was  designed  for  the  Jews 
only,  that  they  should  cease  and  rest  from  secular  labor  or  employ- 
ments, so  that  both  man  and  beast  might  be  refreshed,  and  not  ex- 
hausted by  constant  labor.  They  afterwards,  however,  viewed  it  in 
a  manner  too  contracted,  and  grossly  misused  it,  so  that  they  cen- 
sured it  in  Christ  also,  and  could  not  tolerate  such  works  as  they 
themselves  had  performed  on  that  day,  as  we  read  in  the  Gospel ; 
precisely  as  if  this  commandment  should  be  fulfilled  by  not  perform- 
ing any  external  work,  which  was  not,  however,  the  intention,  but 
it  was  more  particularly  intended  that  they  should  sanctify  the  Sab- 
bath, or  day  of  rest,  as  we  shall  hear. 

This  commandment,  therefore,  with  respect  to  its  outward  and 
literal  sense,  does  not  concern  us  Christians ;  for  it  is  wholly  an  ex- 
ternal thing,  like  other  ordinances  of  the  Old  Testament,  confined  to 
certain  conditions,  persons,  times,  and  places,  which  are  all  now  ab- 
rogated through  Christ.  But  in  order  that  we  may  draw  up  for  the 
uninformed,  a  Christian  sense  of  what  God  requires  of  us  in  this 
commandment,  it  is  necessary  to  observe,  that  we  keep  the  Sabbath- 
day,  not  for  the  sake  of  intelligent  and  learned  Christians ;  for  these 
have  no  need  of  it :  but  in  the  first  place,  on  account  of  physical  i 
reasons  and  necessities  which  nature  teaches  and  requires  for  the  com»  ,  / 
mon  mass  of  people,  men-servants,  and  maid-servants,  who  attend 
during  the  whole  week  to  their  labor  and  employments,  so  that  they 
may  also  have  a  day  set  apart  for  rest  and  recreation :  in  the  second, 
mostly  for  the  purpose  of  enabling  us  to  embrace  time  and  opportu- 
nity on  these  Sabbath-days,  (since  we  cannot  otherwise  embrace 
them,)  to  attend  to  diyine  service,  so  that  we  may  assemble  our- 
selves to  hear  and  treat  of  the  word  of  God,  and  afterwards  to 
praise  him,  singing  and  praying.     " 

But  this,  I  say,  is  not  so  confined  to  time,  as  it  was  among  the 


// 


3&e  THE   LARGER   CATECHISM. 

Jews,  that  it  must  be  precisely  this  or  that  day ;  for  one  day  is  not 
better  in  itself  than  another,  but  it  should  be  daily  attended  to :  but 
since  the  common  class  of  people  cannot  attend  to  it,  we  should  re- 
serve one  day  in  the  week,  at  least,  for  this  purpose.  Inasmuch, 
however,  as  Sunday  has  been  set  apart  from  old  for  this  purpose,  we 
should  therefore  let  it  remain  so,  that  the  Sabbath  may  be  observed  with 
uniformity,  and  that  no  one  cause  disorder  through  unnecessary  in- 
novation. This  is  accordingly  the  simple  meaning  of  this  command- 
ment, that  since  festivals  are  observed,  they  should  be  devoted 
to  the  study  of  God's  word ;  so  that  preaching  is  the  proper  du- 
ty of  this  day,  for  the  sake  of  the  young  and  the  indigent ;  yet  we 
should  not  view  this  cessation  from  labor  in  a  manner  so  contracted, 
as  forbidding  other  casual  labor  which  we  cannot  avoid. 

Wherefore,  when  it  is  asked  what  is  meant  by  the  declaration : 
Thou  shalt  sanctify  the^.  Sabbath-day  ?  Reply :  To  sanctify  the 
Sabbath-day,  signifies  to  keep  it  holy.  What  then  is  implied  by 
keeping  it  holy  ?  Nothing  else  but  to  be  employed  in  holy  words, 
and  actions ;  for  this  day  needs  no  sanctification  for  itself,  because 
it  is  created  holy  in  itself:  but  God  desires  it  to  be  holy  to  you. 
Thus  it  becomes  holy  and  unholy  on  your  account,  if  you  perform 
holy  or  unholy  things  on  it. 

How,  then,  is  this  sanctification  accomplished  ?  Not  by  sitting 
behind  the  stove,  and  performing  no  rough  labor,  ^njOL_by_jieco- 
rating  the  head  with  a  wreath,  and  dressing  in  the  finest  and  best  ap- 
parel, but,  as  I  have  said,  by  being  engaged^in  the  .WfirijpXCfod, 
and  exercising  in  it. 

And  in  truth  we  Christians  should  always  observe  such  holy-day, 
performing  nothing  but  holy  duties ;  that  is,  we  should  be  occupied  in 
the  word  of  God  daily,  and  bear  it  on  our  lips  and  in  our  hearts.  But 
since  all  of  us,  as  already  said,  have  not  time  and  leisure,  we  must  de- 
vote a  few  hours  during  the  week  to  the  young,  or  at  least  a  day  to  the 
multitude,  so  that  we  may  be  concerned  about  this  alone,  and  espe- 
cially urge  the  ten. commandments,  the  Creed,  and  the  Lord's  pray- 
er, and  thus  regulate  the  whole  course  of  our  life  and  employment 
according  to  the  word  of  God.  Now,  at  whatever  time  this  duty  is 
earnestly  attended  to,  then  a  holy-day  is  observed  correctly, 
when  it  is  not,  it  should  not  be  called  a  Christian  Sabbath ;  for  a 
mere  remission  of  labpr  can  be  observed  by  persons  who  are  not  Chris- 
tians; as  the  whole  multitude  of  our  ecclesiastics  stand  daily  in  the 
church,  singing  and  exclaiming,  but  sanctify  not  the  Sabbath-day  ; 
for  they  neither  preach  nor  urge  the  word  of  God,  but  even  teach 
^nd  live  contrary  to  it. 


OP   THE  THIRD   COMMANDMENT.  367 

For  the  word  of  God  is  the  sanctuary  above  all  sanctuaries,  yes, 
the  only  one  which  we  Christians  know  and  have.  For  even  if  we 
had  all  the  sainted  relics,  or  holy  and  consecrated  clothes  together  in 
a  mass,  it  would  still  benefit  us  nothing ;  for  it  is  all  a  dead  thingjj_^j 
which  can  sanctify  no  one.  But  the  word  of  God  is  the  treasure 
which  makes  all  things  holy,  and  through  which  all  the  saints  them- 
selves were  sanctified.  In  whatever  hour,  then,  the  word  of  God  is 
taught,  preached,  heard,  read,  or  considered,  the  person,  day,  and 
work,  are  thereby  sanctified,  not  on  account  of  the  external  perfor- 
mance, but  on  account  of  the  word  which  constitutes  all  the  saints. 
For  this  reason,  I  always  say,  that  ouiLJiv£SJ.nd  works  must  be 
governed  and  directed  according  to  the  word  of  God,  if  they  are  to 
be  well-pleasing  to  him  and  holy :  where  this  is  done,  this  command- 
ment advances  in  its  power  and  accomplishment.  On  the  other  hand, 
whatever  duty  and  work  are  instituted  or  performed  independent  of 
the  word  of  God,  they  are  unholy  in  his  sight,  no  matter  how 
beautifid  and  splendid  they  may  appear,  even  if  decorated  with  the 
specious  garb  of  holiness ;  as  the  devised  ecclesiastical  orders, 
who  do  not  know  the  word  of  God,  and  seek  holiness  in  their 
works. 

Observe  then,  that  the  power  and  efficacy  of  this  commandment, 
do  not  consist  in  cessation  from  labor,  but  in  sanctifying ;  so  that 
this  day  has  a  particular  holy  exercise.  For  other  labor  and  em- 
ployment are  not  properly  styled  holy  exercise,  unless  the  person  be 
previously  holy.  But  here  a  work  must  be  performed,  through 
which  a  person  becomes  holy  himself, — a  thing  which,  as  already 
shown,  occurs  through  the  word  of  God  alone, — and  to  this  effect 
places,  times,  persons,  and  the  whole  external  service  of  God,  are 
appointed  and  ordained,  so  that  it  may  be  publicly  and  assiduously 
exercised. 

Since  then,  so  much  is  depending  on  the  word  of  God,  that  with- 
out it  no  Sabbath-day  can  be  sanctified,  we  should  know  that  God 
desires  to  have  this  commandment  strictly  observed,  and  that  he  will 
punish  all  who  reject  his  word  and  are  unwilling  to  hear  and  learn 
it,  especially  at  the  time  appointed  for  this  purpose.  Therefore,  not 
only  those,  who  grossly  abuse  and  impiously  profane  the  Sab- 
bath-day, as  those  who  on  account  of  their  avarice  or  wanton- 
ness, neglect  to  hear  the  word  of  God,  or  lie  in  taverns,  full 
and  stupid  like  swine,  sin  against  this  commandment :  but  those 
also,  who  listen  to  the  word  of  God  as  to  idle  talk,  and  attend 
preaching  merely  for  the  sake  of  fashion,  and  when  the  year  has 
gone  by,  know  as  little  as  tlicy  did  before.     For  heretofore  it  was 


y 


36S  THE  LARGER   CATECHISM. 

the  opinion  that  the  day  was  truly  sanctified,  if  one  mass  or  the  Gos» 
pel  was  heard  on  Sunday ;  hut  no  one  made  inquiry  ahout  the  word 
of  God,  nor  was  it  taught  hy  any  one. 

And  now,  in  truth,  although  we  have  the  word  of  God,  still 
we  do  not  suppress  this  abuse ;  we  allow  persons  to  preach  to 
us  and  to  admonish  us  continually,  hut  hear  them  without  earnest- 
ness and  concern.  Know,  therefore,  that  it  is  not  sufficient  for  us 
to  hear  only,  but  we  should  also  learn  and  observe ;  and  think  not, 
that  it  is  left  to  your  discretion,  or  that  little  depends  on  it,  hut  that 
it  is  God's  commandment,  who  will  require  of  you  how  you  have 
heard,  learned,  and  honored  his  word. 

In  like  manner,  those  fastidious  spirits  must  also  be  reproved, 
who,  after  having  heard  a  sermon  or  two,  are  so  vain  as  to  presume 
that  they  understand  it  perfectly  themselves,  and  have  no  further 
need  for  a  teacher.  For  this  is  even  the  sin,  which  was  heretofore 
numbered  among  irrevocable  sins,  and  called  akedeia,  (axj^Ssta,)  that 
is,  listlessness  or  disgust, — a  malignant  and  pernicious  calamity,  by 
which  the  devil  fascinates  and  deceives  many  hearts,  in  order  that 
he  may  overwhelm  us,  and  clandestinely  again  draw  away  from  us 
the  word  of  God. 

Permit  us  then  to  say  to  you,  that  even  if  you  understood  the 
word  of  God  in  the  most  perfect  manner,  and  were  master  of  all 
things,  you  are  still,  however,  perpetually  under  the  influence  of  Satan, 
who  ceases  neither  day  nor  night,  in  his  endeavors  to  deceive  you, 
in  order  that  he  may  excite  in  your  heart  unbelief  and  evil  thoughts, 
against  the  former,  and  all  commandments ;  you  must,  for  this  rea- 
son, perpetually  have  in  your  heart,  on  your  lips,  and  before  your 
ears,  the  word  of  Go^  But  if  the  heart  remains  idle  and  the  word 
does  not  find^Tesponse,  he  obtrudes  himself,  and  has  accomplished 
the  injuries  before  we  are  aware  of  it.  It  has,  moreover,  such  effica- 
cy, that,  if  it  is  considered,  heaxd,  and  treated  of  with^incerityjjtj 
never  vanishes  without  fruit,  but  always  excites  neivitlfias  and_emo- 
tions,  and  creates  a  pure  heart  and  -thoughts;  for  they  are  not  in- 
active or  lifeless,  but  energetic,  living  wqrd^  And  if  no  other  mo- 
tive and  necessity  urge  us  to  a  consideration  of  the  divine  word,  this 
should  excite  every  one  to  it,  since  through  it  Satan^s  alarmed  and 
repelled,  and  this  commandment  fulfilled  ;  and  since  it  is  more  ac- 
ceptable in  the  sight  of  God,  than  all  glittering,  hypocritical,  works. 

THE   FOURTH    COMMANDMENT. 

We  have  hitherto  treated  of  the  first  three  commandments,  which 


OF    THE   FOURTH    Cü.MMANDÄIE5«'T.  369 

have  express  reference  to  God.  First,  that  we  should  trust  in  him 
with  our  whole  heart,  fear  and  love  him  in  all  our  life.  Second, 
that  we  should  not  misuse  his  holy  name  in  lying,  or  any  evil  deeds, 
but  use  it  to  the  praise  of  God,  and  to  the  benefit  and  salvation  of 
our  neighbors  and  ourselves.  Third,  that  we  should  hear  and  ex- 
ercise the  word  of  God  with  diligence,  on  festival  or  holy-days,  in 
order  that  all  the  deeds  of  our  life  may  harmonize  with  it.  And  now 
the  other  seven  follow,  which  are  proposed  in  reference  to  our  fellovr 
men,  and  among  which  the  first  and  greatest  is : — 

Thou  shall  honor  thy  father  and  thy  mother. 

Upon  this  paternal  and  maternal  state,  God  has  particularly  con- 
ferred praise  above  all  other  states  which  are  subordinate  to  him, 
by  commanding  us  not  merely  to  love,  but  to  honor  our  parents. 
For  in  reference  to  brothers,  sisters,  and  neighbors  in  general,  he 
commands  nothing  higher  than  to  love  them,  so  that  he  separates 
and  distinguishes  father  and  mother  from  all  other  persons  on  earth, 
and  places  them  next  to  himself.  For,  to  honor  is  much  more 
sublime  than  to  love,  as  it  embraces  not  only  love  but  mo- 
desty, humility,  and  reverence,  towards  a  natural  majesty. 
Nor  does  he  simply  require  us  to  address  them  in  a  friendly 
tone  and  with  reverence,  but  mostly  to  conduct  and  demean  our- 
selves, both  in  our  hearts  and  in  our  deportment,  so  as  to  hold  them 
in  high  estimation  and  regard  them  as  next  to  God.  For 
that  which  we  should  honor  from  our  hearts,  we  should  indeed  es- 
teem preeminently. 

It  is  necessary  then,  that  young  persons  be  impressed  with 
the  idea  that  they  should  regard  their  parents  in  God's  stead, 
and  consider  that  even  if  they  be  poor,  weak,  deficient,  and  peev- 
ish, they  are  nevertheless  a  father  and  a  mother  given  of  God. 
They  are  not  deprived  of  this  honor  on  account  of  their  deportment 
or  defects ;  for  this  reason  the  personal  appearance  of  the  pa- 
rents however  deformed  is  not  to  be  considered,  but  the  will  of 
God  who  thus  created  and  ordered  it.  Otherwise  we  are,  in  truth,  all 
alike  in  the  sight  of  God,  but  in  our  midst  things  cannot  exist  with- 
out this  inequality  and  ordinary  distinction.  For  this  reason,  it  is 
also  commanded  of  God  that  you  observe  obedience  to  rae  as 
your  father,  and  that  I  have  the  superiority. 

Learn,  then,  in  the  first  place,  what  that  honor  towards  parents 
is  which  is  required  in  this  commandment ;  viz.  that  we  should  es- 
teem them  sincerely  and  worthily,  as  the  highest  treasure  on  earth : 
should  demean  ourselves  towards  them  modestly  in  our  expressions ; 

47 


370  THE   LAKGER   CATECHlSM» 

and  we  should  not  approach  them  maliciously,  or  look  upon  thern 
with  contempt  or  disdain,  but  yield  to  tliem  in  their  claims,  and 
keep  silence  even  if  they  act  imprudently.  Finally,  we  should  man- 
ifest this  honor  in  our  conduct,  that  is,  in  love  and  goodness,  which  may 
serve,  assist,  and  maintain  them  when  they  are  old,  sick,  feeble,  or 
in  need ;  and  all  this  not  only  willingly,  but  with  humility  and  rev- 
erence, as  if  it  were  done  in  the  presence  of  God.  For  whoever  knows 
how  he  should  esteem  them  in  his  heart,  will  not  let  them  suffer  with 
hunger  and  want,  but  will  regard  them  equal  and  superior  to  him- 
self, and  impart  to  them  whatever  his  ability  and  possessions  will 
permit. 

In  the  second  place,  observe  and  mark  how  great,  how  good,  and 
holy  a  work  is  here  proposed  for  children,  which  alas!  is  entirely 
neglected,  and  no  one  perceives  that  God  has  commanded  it,  or  that 
it  is  a  holy,  divine  declaration  and  doctrine.  For  if  it  had  been  held 
in  this  hght,  each  one  could  have  perceived  from  it,  that  they  must 
have  been  holy  people,  who  lived  according  to  these  words  ;  conse- 
quently no  one  would  have  dared  to  establish  any  course  of  monas- 
tic life,  or  any  ecclesiastical  orders,  had  each  child  adhered  to  this 
commandment,  and  if  he  could  have  directed  his  conscience  towards 
God  and  said  r  "  If  I  am  to  perform  good  and  holy  works,  I  know  of 
none  indeed  that  are  better  than  to  render  all  honor  and  obedience 
to  my  parents,  since  God  has  ordered  it  himself;  for  what  God  com- 
mands must  be  far  more  noble  than  all  that  we  can  adviise  of  our- 
selves :  and  since  there  can  be  found  no  higher  or  better  master  than 
God,  there  can  undoubtedly  be  no  better  doctrine  than  that  which 
he  gives.  Now,  he  teaches  abundantly  what  men  should  do, 
if  they  wish  to  perform  really  good  works ;  and  inasmmch  as  he 
commands  these  works  to  be  done,  he  implies  that  they  are  -v/ell-pleas- 
ing  to  him.  If  then,  it  is  God  who  commands  this, -and  if  he  knows  no- 
thing better  to  propose,  I  shall  be  unable  to  amend  it." 

Had  any  father  a  pious  son  properly  instructed  in  this  man- 
ner, liberally  educated  and  kept  at  home  in  the  service  and  obe- 
dience of  its  superior,  great  pleasure  and  enjoyment  he  would 
see  in  it.  But  no  one  has  oblio-ed  the  command  of  God  to  be 
honored  thus,  but  has  suffered  it  to  lie  forgotten,  or  to  be  violated, 
so  that  a  child  is  incapable  of  reflection,  and  while  it  gapes  with  silly 
astonishment  after  that  which  we  have  devised,  not  once  does  it 
consult  God  on  the  5;ubject. 

Let  us,  therefare,  for  God's  sake,  once  teach  young  persons  to 
banish  from  before  their  eyes  all  other  things,  and  fix  their  attention 
tirst  upon  this  coirunandment,  and   if  they  wish  to  serve  God   with 


OF   THE  FOURTH   COMMANDMENT.  371 

really  good  works,  to  perform  that  which  is  desireable  to  their  pa- 
rents, or  to  those  to  whom  they  are  subject  instead  of  their  pa- 
rents. For  the  child  conscious  of  this  and  observing  it,  has  the  great 
consolation  within  his  heart,  which  enables  him  to  say  with  freedom 
and  honor  (in  defiance  of,  and  in  opposition  to,  all  who  are  engaged 
in  their  own  self-chosen  works  :)■ — "  Behold !  this  work  is  well-pleas- 
ing to  my  God  in  heaven;  of  this  I  am  certain."  Let  others  come 
forward  and  boast  of  their  great,  their  numerous,  their  tedious  and 
laborious  works,  and  then  let  us  see  whether  they  can  produce  a  sin- 
gle work,  more  noble  and  important  than  the  obedience  due  to  fa- 
ther and  mother,  which  God  has  commanded  and  which  he  places  next 
to  the  obedience  due  to  himself;  and  although,  where  his  word  and  will 
maintain  their  proper  ascendancy  and  obedience,  nothing  can  be  su- 
perior to  the  wiU  and  word  of  parents,  yet  this  will  and  word  must 
remain  in  due  subserviency  to  him,  and  must  not  conflict  with  the 
preceeding  commandments. 

You  should,  therefore,  rejoice  in  your  heart,  and  thank  God,  be- 
cause he  has  chosen  you,  and  rendered  you  worthy  to  perform  a  work 
so  precious  and  acceptable  in  his  sight.  And  you  should  esteem  it 
great  and  valuable,  even  if  it  is  looked  upon  by  others  as  the  most  in- 
significant and  despicable,  not  on  account  of  our  worthiness,  but  be- 
cause it  is  comprehended  and  embraced  in  the  treasure  and  sanctuary, 
namely,  God's  word  and  command.  O  how  dear  a  treasure  should  it  be 
to  all  Carthusians,  monks,  and  nuns,  if  they  could  produce  in  all  their 
religious  austerities  one  single  work  before  God,  which  was  done 
according  to  his  command ;  and  could  say  with  joyful  hearts  in  his  pre- 
sence, "  We  are  now  certain  that  this  work  is  well-pleasing  to  thee." 
How  shall  they,  these  indigent  persons,  appear,  when  they  shall  stand 
before  God  and  all  the  world,  blushing  with  shame  in  the  presence  of  a 
.child  that  has  lived  in  obedience  to  this  commandment,  and  when  they 
must  acknowledge  that  with  the  purposes  and  performances  of  their 
whole  life,  they  have  not  been  worthy  to  serve  it  with  a  drink  of  water? 
This  justly  happens  to  them  on  account  of  their  diabohcal  perver- 
sion, since  they  trample  God's  command  under  foot,  in  torturing 
themselves  to  no  purpose,  with  their  own  self-devised  works,  reap- 
ing derision  and  shame  as  their  reward. 

Should  not  the  heart  leap  and  melt  with -joy,  when  it  goes  to  work 
and  performs  that  which  is  commanded,  so  that  it  can  say,  "  Behold, 
this  is  more  noble  than  all  Carthusian  sanctity,  even  if  they  torture 
•themselves  to  death  by  fasting  and  praying  on  their  knees  without 
intermission  ?"  For  in  reference  to  the  former,  we  have  an  indubit- 
.•able  declaration  and  testimony  that  he  has  commanded  it ;  but  in 


372  THE   LARGER   CATECHISM. 

reference  to  the  latter,  he  has  not  enjoined  a  single  word.  But  this 
is  the  misfortune  and  lamentable  blindness  of  the  world,  that  no  one 
believes  it.  Thus  the  devil  has  fascinated  us  with  false  holiness  and 
a  pretence  of  our  own  works. 

It  is  therefore  my  ardent  desire,  (I  repeat  it  again,)  that  we  might 
open  our  eyes  and  our  ears,  and  take  these  things  to  heart,  in  order 
that  we  may  not  at  some  time  be  led  away  again  from  the  pure  word 
of  God,  by  the  delusive  arts  of  the  devil.  Thus  we  might  look  for 
a  happy  period  in  which  parents  could  enjoy  the  more  peace,  love, 
friendship,  and  harmony  in  their  families,  and  children  could  gain 
the  whole  affection  of  their  parents.  Again,  if  they  are  perti- 
nacious, and  will  not  do  that  which  they  should,  unless  they  are 
chastised,  they  provoke  both  their  God  and  their  parents,  and  by 
this  means  deprive  themselves  of  this  treasure  and  peace  of  conscience, 
and  bring  upon  themselves  nothing  but  misfortunes.  And  it  is  on 
this  account,  that  we  find  the  unfortunate  state  of  affairs  now  existing 
in  the  world,  of  which  every  one  complains,  that  both  young  and  old 
are  extremely  dissolute  and  ungovernable,  destitute  of  fear  and  honor, 
carrying  nothing  into  effect  unless  forced  by  chastisement,  and  in  a 
clandestine  manner  withdrawing  from  each  other,  and  perpetrating 
whatever  they  can.  On  account  of  which  God  also  punishes 
them,  so  that  they  fall  into  all  manner  of  calamity  and  distress. 
And  we  also  see,  that  parents  themselves  are  generally  unin- 
formed ;  one  simpleton  instructs  another ;  and  as  the  parents  have 
lived,  so  the  children  live  after  them. 

And  this  should,  I  say,  be  the  first  and  the  greatest  consideration 
urging  us  to  an  observance  of  this  commandment,  on  account 
of  which,  if  we  were  destitute  of  parents,  we  should  desire 
God  to  propose  for  us  wood  and  stone  which  we  might  call  father 
and  mother.  How  much  more,  since  he  has  given  us  living  parents, 
should  we  delight  in  being  able  to  render  honor  and  obedience  to 
them,  since  we  know  that  it  is  so  well-pleasing  to  the  Supreme  Ruler 
of  the  universe  and  to  all  angels,  and  that  it  is  so  unpleasant  to  all 
devils,— the  noblest  work  which  can  be  performed  after  the  high 
service  of  God  comprised  in  the  foregoing  commandments,  the 
giving  of  alms  and  all  other  acts  of  benevolence,  are  still  un- 
equal to  it.  For  God  has  placetl  this  state  in  the  first  order, 
yes,  he  has  instituted  it  in  his  own  stead  on  earth.  This  will  and 
pleasure  of  God  should  be  a  sufficient  cause  and  inducement  for  us 
to  do  with  willingness  and  delight  whatever  we  are  able. 

We  are  indeed,  under  still  further  obligation  in  the  sight  of  the 
world,  to  be  thankful  for  the  favors  and   all  the  benefits  wliich  we 


OP  THE  FOURTH  COMMANDMENT.  373 

have  received  from  our  parents.  But  here  the  devil  again  so  exerts 
his  influence  in  the  world,  that  children  forget  their  parents,  as  all 
of  us  forget  God,  and  no  one  considers  how  God  nourishes,  defends, 
and  protects  us,  and  how  many  blessings  he  confers  upon  our  bodies 
and  souls ;  especially  if  an  unhappy  period  approaches,  we  become 
angry  and  murmur  with  impatience,  and  all  the  blessings  which  we 
have  received  during  our  whole  lives,  sink  into  oblivion.  Even  so 
do  we  also  act  towards  parents,  and  there  is  no  child  that  can  per- 
ceive and  consider  these  things,  unless  it  receives  grace  from  the 
Holy  Spirit.  This  wicked  disposition  and  ingratitude  of  the  world, 
God  plainly  perceives ;  for  this  reason  he  impels  and  admonishes  uc 
with  commandments,  in  order  that  each  one  may  reflect  what  his 
parents  have  done  for  him,  learning  from  this  that  he  derived  his 
body  and  life  from  them,  that  he  is  nourished  and  reared  up  by 
their  care,  without  which  there  have  been  hundreds  of  conjunctures 
in  which  he  might  have  perished  in  his  destitution.  Therefore,  it 
is  rightfully  and  properly  said  by  aged  and  wise  persons :  Deo,  pa- 
rentibus  et  magistris  non  potest  satis  gratice  rependi  ;  that  is,  it  is 
impossible  for  us  ever  to  compensate  sufficiently  God,  parents,  and 
teachers.  Whoever  observes  and  considers  this,  will  indeed  render 
all  honor  to  his  parents  without  compulsion,  and  act  towards  them  in 
the  most  affectionate  manner,  as  those  through  whom  God  has  given 
him  all  blessings. 

Besides  all  these  things,  this  should  also  be  considered  a  great 
motive  urging  us  the  more  to  an  observance  of  this  commandment, 
namely,  that  God  has  annexed  to  it  a  temporal  promise,  saying :  "  So 
that  thou  may  est  live  long  in  the  land  where  thou  d  wellest."  Ob^ 
serve  then  the  earnestness  of  God  in  reference  to  this  commandment, 
since  he  indicates  not  only  that  it  is  acceptable  with  him,  and  that 
he  has  pleasure  and  delight  in  it,  but  also  that  it  shall  be  well 
with  us,  and  we  shall  prosper  abundantly,  reaping  the  enjoyments  of 
life  with  all  blessings.  Therefore,  St.  Paul,  Eph.  6,  2,  3,  also  has 
reference  to  it,  and  highly  commends  it,  where  he  says :  "  This  is 
the  first  commandment  with  promise,  that  it  may  be  well  with  thee, 
and  thou  mayest  live  long  on  the  earth."  For,  although  the  other 
commandments  have  their  promise  also  included,  yet  it  is  not  so  ex- 
pressly and  explicitly  laid  down  in  any  of  them  as  it  is  in  this  one. 
'  Here  then  you  have  the  fruits  and  the  reward  of  this  commandment, 
that  he  who  observes  it,  shall  have  quiet  days,  prosperity,  and 
success :  on  the  other  hand,  you  have  also  the  penalty,  that  he  who 
is  disobedient,  shall  perish  the  sooner,  and  shall  not  enjoy  his  liffe» 
For  the  onjoyment  of  long  life  signifies  in  the  Scriptures,  not  only  a 


374  THE   LARGER   CATECHISM. 

far  advancement  in  years,  but  the  possession  of  all  that  pertains  to 
long  life,  good  health,  wife  and  children,  subsistence,  peace,  good 
government,  &c.  without  which  this  life  cannot  be  enjoyed  happily, 
or  prolonged  to  an  advanced  age.  Now,  if  you  will  not  obey  your 
father  and  mother,  and  receive  instruction,  then  obey  the  execution- 
er ;  if  you  will  not  obey  him,  then  obey  the  all-subduer,  which  is 
death.  For  in  a  word,  it  is  the  design  of  God,  either,  if  you  obey 
him,  and  render  love  and  service  to  him,  to  compensate  you  abun- 
dantly with  all  blessings,  or,  if  you  provoke  him,  to  send  upon  you 
both  the  executioner  and  death.  Whence  arise  so  many  crimi- 
nals, whom  we  must  daily  subject  to  the  gallows,  to  decapitation, 
and  the  crushing  wheel,  unless  it  is  from  disobedience  ?  Because 
they  would  not  suffer  themselves  to  be  reared  up  in  piety,  and  in 
this  way,  through  the  judgment  of  God,  they  cause  us  to  behold 
their  misfortunes  and  distresses.  For  very  often  does  it  happen 
that  such  reprobate  persons  die  an  unnatural  and  untimely  death. 

But  the  pious  and  the  obedient  have  the  blessing  of  living  a  long 
life  in  peace  and  tranquillity,  and  of  seeing  their  children's  children 
(as  already  said)  in  the  third  and  fourth  generation.  And  experi- 
ence teaches  us,  that  wherever  there  are  prosperous  and  ancient 
families,  of  excellent  character  and  blessed  with  many  children,  the 
cause  of  it  truly  is,  that  seme  of  them  have  been  well  raised,  and 
have  held  their  parents  in  due  estimation.  Again,  it  is  written, 
Psalm  109  verse  13,  in  reference  to  the  ungodly  :  "  Let  his  posteri- 
ty be  cut  off;  and  in  the  generation  following  let  their  name  be 
blotted  out.''^  Let  it  therefore  be  told  to  you,  how  great  a  thing 
obedience  is  in  the  sight  of  God,  since  he  esteems  it  so  highly, 
permits  it  to  be  so  well-pleasing  unto  himself,  so  abundantly  re- 
wards it,  and  moreover,  so  strictly  regards  it  as  to  punish  those 
who  violate  it. 

I  mention  all  these,  things  in  order  that  they  may  be  deeply  im- 
pressed en  the  minds  of  the  young.  For  no  one  easily  believes  how 
necessary  this  commandment  is,  yet  hitherto  it  has  not  been  esteem- 
ed or  taught  imder  the  papacy  :  each  one  considers  the  words  sim- 
ple and  easy,  and  thinks  he  is  already  well  acquainted  with  them ; 
for  this  reason  he  passes  them  by,  and  gapes  after  other  things, 
without  seeing  and  believing  that  he  so  greatly  provokes  God, 
when  he  neglects  this  commandment,  or  that  he  performs  a  work  so 
precious  and  acceptable  when  he  observes  it. 

In  the  consideration  of  this  commandment,  it  is  also  necessary  far- 
ther to  treat  of  various  forms  of  obedience  to  superiors,  who  have  to 
command  and  to  govern-     For  from  parental  authority  all  other  pow- 


OF   THE  FOURTH  COMMANDMENT.  375 

ers  are  propagated  and  extended.  For  if  a  father  is  not  able  in  himself 
to  educate  his  child,  he  chooses  a  teacher  for  the  purpose  of  instructing 
it ;  if  he  is  unable  to  do  this,  he  applies  to  his  friends  or  neighbors 
for  assistance ;  but  if  he  departs  this  hfe,  he  commits  and  delivers  it 
to  the  government  and  guardianship  of  others  appointed  for  this  pur- 
pose. Again,  he  must  have  under  him  also  domestics,  men-servants 
and  maid-servants,  for  the  administration  of  his  domestic  affairs,  so  that 
all  who  are  called  masters  and  mistresses,  serve  instead  of  parents, 
and  must  receive  power  and  authority  from  them  to  rule.  Hence  they 
are  all  called  fathers  according  to  the'Scripture,  as  they  exercise  in  their 
government  the  office  of  father,  and  they  should  bear  fatherly  hearts 
towards  their  subjects.  And  as,  from  ancient  times,  the  Romans  and 
many  other  people,  have  called  masters  and  mistresses  by  terms 
equivalent  to  Patres  et  Matres  familias  ;  that  is,  fathers  and  mo- 
thers of  families.  So  they  also  called  their  princes  and  sovereigns 
Patres  2)atri(S  ;  that  is,  fathers  of  the  whole  country,  to  our  great 
shame  who  wish  to  be  Christians,  because  we  do  not  confer  this  ti- 
tle upon  them,  or  at  least  this  regard  and  honor. 

In  whatever  respect  then  a  child  is  indebted  to  father  and  mother,  all 
are  likewise  indebted^  who  are  included  in  the  family  government. 
For  this  reason,  men-servants  and  maid-servants  should  endeavor  not 
only  to  render  obedience  to  their  masters  and  mistresses,  but  also  to 
hold  them  in  honor  as  their  own  fathers  and  mothers,  and  to  perform 
all  that  they  know  is  required  of  them,  not  through  compulsion  and  se- 
verity, but  with  pleasure  and  delight,  even  for  the  reason  already 
mentioned, — because  it  is  the  commandment  of  God,  and  more  accep- 
table with  him  than  all  other  works ;  for  the  sake  of  which  they 
should  even  be  willing  to  remit  some  of  their  wages,  and  they  should  re- 
joice that  they  are  able  to  procure  a  master  and  mistress,  that  they  have 
a  conscience  so  quiet,  and  know  how  they  should  perform  true  golden 
works;  which  have  heretoforebeenneglected  and  despised,  andfor  which 
every  one,  in  the  name  of  the  devil  entered  into  monasteries,  resorted 
to  pilgrimages,  and  indulgence,  with  shame  and  troubled  conscience. 

Now,  if  we  could  impress  these  things  on  the  deluded  multitude, 
a  little  girl  might  leap  with  joy,  praising  and  thanking  God,  and 
with  her  delicate  labor,  for  which  she  in  other  respects  receives  her 
subsistence  and  reward,  obtain  such  a  treasure  as  all,  who  are  regar- 
ded as  most  holy,  do  not  possess.  Is  it  not  an  excellent  glory,  to 
know  and  to  say,  when  you  have  performed  your  daily  duties  in 
your  domestic  employment,  that  it  is  better  than  all  the  holiness  of 
monastic  life  and  austerities  ?  And  besides,  you  have  the  promise 
that  you  shall  Increase  and  prosper  with  all  blessings.     How  wouM 


376  THE   LARGER   CATECHISM. 

you  be  more  happy,  or  live  more  holy,  so  far  as  regards  your  opera- 
tions ?  For  in  the  sight  of  God  faith  alone  truly  justifies,  and  serves 
him  alone,  but  works  serve  the  people.  Here  you  have  all  bless- 
ings, defence,  and  protection,  a  cheerful  conscience  and  a  graci- 
ous God  besides,  who  will  abundantly  reward  you ;  and  you  are 
truly  a  nobleman  if  you  only  are  pious  and  obedient.  But  if  you  are 
not,  then  you  have,  in  the  first  place,  nothing  but  the  wrath  and 
vengeance  of  God,  no  peace  at  heart,  and  finally,  all  misfortune  and 
distress. 

Now,  those  whom  this  will  not  move  and  induce  to  piety,  we  com- 
mit to  the  executioner  and  the  all-subduer.  Let  each  one,  therefore, 
who  will  suffer  himself  to  be  admonished,  consider  that  with  God  it 
is  no  jest,  and  know,  that  God  speaks  to  you,  and  requires  obedi- 
ence. If  you  obey  him,  then  you  are  a  beloved  child ;  but  if  you 
despise  it,  you  have  reproach,  distress,  and  grief  for  your  reward. 

In  a  similar  manner  we  should  also  speak  concerning  obedience  to 
civil  magistrates,  who,  as  remarked,  derive  their  authority  from 
paternal  jurisdiction,  which  authority  is  very  extensive.  For 
here  are  fathers  not  of  a  single  family  only,  but  of  as  many  per- 
sons as  there  are  citizens,  freemen,  or  subjects  under  their  jurisdic- 
tion ;  for  through  them,  as  through  our  parents,  God  gives  us  our 
subsistence,  houses,  and  homes,  and  sustains  us  in  them.  There- 
fore, since  they  bear  with  honor  this  name  and  title,  as  their  highest 
glory,  we  are  also  under  obligation  to  honor  and  esteem  them  great- 
ly, as  the  most  valuable  and  precious  treasure  on  earth. 

Now,  whoever  is  submissive,  obedient,  and  subservient  to  them,  and 
performs  with  cheerfulness  whatever  belongs  to  the  honor  due 
them,  knows  that  he  acts  acceptably  before  God,  and  receives 
as  a  reward  peace  and  prosperity.  If  he  will  not  perform  it  through 
love,  but  if  he  rejects  and  opposes  their  authority  and  will  not  com- 
ply with  it,  he  should  also  know  that  he  has  neither  favors  nor  bles- 
sings, and  if  he  expects  to  gain  one  gilder  by  it,  he  looses  ten  times 
more  in  some  other  respect,  or  falls  into  the  hands  of  the  execu- 
tioner, or  perishes  through  wars,  pestilence,  and  famine,  or  rea- 
lizes no  pleasure  in  his  children,  or  suffers  injuries,  injustice,  and 
violence  from  domestics,  neighbors,  or  strangers  and  tyrants,  so  that 
he  may  receive  such  compensation  and  reward  as  he  seeks  and  de- 
serves by  this  disobedience. 

Could  we  once  be  persuaded  that  these  works  are  so  acceptable 
in  the  sight  of  God,  and  so  abundantly  rewarded,  we  would  sit  in 
pure,  superabundant  blessings,  and  have  what  our  hearts  desire. 
But  since  we  observe  the  word  and  command  of  God  as  contcmplu- 


OF  THE  FOURTH  COMMANDMENT.  377 

ously  as  if  they  had  been  declared  by  a  worthless  man,  let  us  also 
consider  whether  we  are  the  men  who  are  able  to  enter  into  contest 
with  him  ?  How  weighty  would  it  be  indeed  for  him  to  reward  us 
again  ?  Therefore,  we  live  more  under  the  protection  of  God  in 
peace  and  prosperity,  than  under  his  wrath  in  advei"sity.  Where- 
fore do  you  suppose  that  at  present  the  world  so  abounds  with  per- 
fidy, disgrace,  distress,  and  murder,  except  because  every  man  being 
his  own  lord  and  ruler,  regards  no  one,  and  does  whatever  he 
pleases?  For  this  reason  by  one  knave  God  punishes  another,  so 
that  if  you  deceive  or  disrespect  your  lord,  another  comes,  who 
treats  you  in  the  same  manner  again ;  yes,  so  that  in  your  famil)' 
you  must  suffer  ten  times  more  from  your  wife,  children,  or  do- 
mestics. 

We  feel  our  misfortune  indeed  ;  we  murmur  and  complain  about 
perfidy,  violence,  and  injustice ;  but  we  will  not  perceive  that  we  are 
knaves  ourselves,  who  have  justly  deserved  punishment,  and  still  do 
not  reform-  We  do  not  desire  to  be  in  possession  of  grace  and 
righteousness  ;  for  this  reason  we  justly  have  nothing  but  .adversity, 
without  any  mercy.  There  must  still  be  some  pious  persons  on  the 
earth,  since  God  still  grants  us  so  many  blessings.  For  our  sake 
we  should  not  retain  a  farthing  in  the  house  or  a  straw  in  the  field. 
With  so  many  words  I  had  to  urge  all  these  things,  that  they  might 
once  be  taken  into  due  consideration,  in  order  that  we  may  be  libe- 
rated from  the  blindness  and  distress  in  which  we  so  deeply  have 
been  involved,  and  have  a  proper  conception  of  the  word  and  will  of 
God,  and  embrace  them  with  sincerity.  From  this  word  and  will 
we  would  learn  how  we  may  have  peace  and  prosperity  abundantly, 
and  happiness,  temporal  and  eternal. 

Thus  v."e  have  fathers  of  two  descriptions  indicated  to  us  in  this  com- 
mandment ;  the  one  a  natural  father,  presiding  over  the  family  ;  the 
other  an  official  father,  presiding  over  the  country.  Besides  these 
there  are  also  spiritual  fathers,  not  as  those  in  the  papacy,  who 
have  falsely  arrogated  this  title  to  themselves,  without,  however, 
exercising  any  fatherly  oflice ;  for  those  alone  are  worthy  to  be 
styled  spiritual  fathers,  who  govern  and  direct  us  through  the  word 
of  God,  as  St.  Paul,  1  Cor.,  4,  15,  glories  in  calUng  himself  by  this 
name,  where  he  says :  "  For,  in  Christ  .Jesus,  I  have  begotten  you 
through  the  gospel."  Inasmuch,  then,  as  they  are  fathers,  this  ho- 
nor is  due  to  them  also,  even  above  all  others  ;  but  here  it  is  least 
rendered ;  for,  indeed,  all  the  honor  which  the  world  confers  upon 
them,  is  to  banish  them  from  the  country,  and  begrudge  them  a 
morsel  of  bread  :  and  in  a  word,  they  must   (as  Paul  says,  1  Cor., 

18 


378  THE    LARÜEii    CATECHIKM. 

4,  13,)  be  the  filth  of  the  world,  and  the  offscourings  of  all  things- 
It  is  still  necessary,  however,  to  impress  upon  the  minds  of  the 
multitude,  that  those  who  Avish  to  be  called  Christians,  are  under 
obhgation  in  the  sight  of  God  to  hold  as  worthy  of  double  honor, 
such  as  attend  to  the  welfare  of  their  souls,  so  as  to  manifest  kind- 
ness and  favors  towards  them,  and  to  provide  for  them ;  for  this 
purpose  God  will  grant  sufficient  means.  But  here  every  one  resists 
and  opposes,  filled  with  fear  that  his  body  might  perish.  And 
now  we  cannot  support  one  learned,  virtuous,  and  faithful  preacher, 
where  we  heretofore  satisfied  the  appetites  of  ten  epicures.  For  this 
reason  we  richly  deserve  that  God  should  deprive  us  of  his  word  and 
blessing,  and  permit  false  preachers  to  rise  up  again,  who  lead  us  to 
the  devil,  and  consume  our  labor  and  subsistence. 

Those,  however,  who  regard  the  will  and  commamiment  of  God, 
have  the  promise  of  being  abundantly  compensated  for  whatever  they 
bestow  both  on  natural  and  spiritual  fathers,  and  for  the  honor  they 
render  unto  them  :  not  that  they  shall  have  bread,  raiment,  and  mo- 
ney for  a  year  or  two  only,  but  long  life,  sustenance,  and  peace,  and 
shall  be  rich  and  blessed  forever.  Therefore,  only  perform  your  duty, 
and  leav^  all  the  care  to  God,  how  he  supports  you  and  procures  a  suf- 
ficiency for  you ;  because  if  he  has  promised  it,  and  has  never  yet 
broken  his  word,  he  will  also  not  deceive  you.  This  should  indeed 
create  such  a  heart  as  might  melt  for  joy  and  love  towards  those 
to  whom  our  honor  is  due,  and  induce  us  to  lift  up  our  hands  and 
thank  God  with  joyfuiness,  who  has  given  us  such  a  promise  as  we 
should  seek  to  the  extremity  of  the  w^orld.  For  even  if  all  the 
world  were  to  combine,  it  would  still  be  unable  to  add  a  single  mo- 
ment to  life,  or  to  produce  from  the  earth  a  single  grain  ;  but  God  is 
able  and  walling  to^ive  you  all  things  abundantly,  according  to  the 
.  desire  of  your  heart.  Now,  whoever  neglects  this  promi-e,  or  re- 
jects it,  is  unworthy  to  hear  a  single  word  of  God.  We  have  now 
abundantly  discussed  every  thing  relating  to  those  who  are  subject 
to  this  commandment. 

It  were,  moreover,  well  also  to  instruct  parents  in  reference  to  the 
requirements  of  their  duty^  and  the  manner  in  which  they  should 
conduct  themselves  towards^  those  Vv'ho  are  committed  to  their  go- 
vernment ;  which,  allhough  it  is  not  expressed  in  the  ten  command- 
ments, is,  however,  strictly  enjoined  in  many  other  portions  of  the 
Scripture.  God  desires  it  also  to  be  understood,  even  in  this  com- 
mandment, when  he  mentions  father  and  mother;  for  it  is  not  his 
will  that  there  should  be  knaves  or  tyrants  in  the  management  of 
Ibis  oflTice  ;  nor  does  ho  af  tribute  this  honor  to  Ihcm-  that  is,  power 


OF  THE  FOURTH  COMMANDMENT.  379 

and  authority  to  rule,  so  that  they  might  permit  themselves  to  be 
worshipped  ;  but  they  should  consider  that  they  are  under  the- con- 
trol of  God^  and  they  should  above  all  things  discharge  the  duties  of 
their  office  with  sincerity  and  good  faith,  not  only  in  nourishing  their 
children,  domestics,  subjects,  &c.j  and  in  providing  for  their  physical 
wants,  but  mostly  in  rearing  them  up  to  the  praise  and  honor  of  God. 
Think  not,  therefore,  that  it  is  left  to  your  own  choice  and  pleasure, 
but  that  God  has  strictly  commanded  and  enjoined  it,  unto  whom 
you  will  have  to  render  an  account  for  it. 

But  here  we  perceive  again  the  wretched  misfourtune,  that  the  du- 
ties of  this  OiTice  are  neither  regarded  nor  observed  by  any  one.  We 
act  as  if  God  had  given  us  children  for  the  purpose  of  gratifying  our  va- 
nity and  folly  in  them;  as  if  he  had  given  us  domestics  as  beasts  of 
burden  to  be  used  only  for  the  accomplishment  of  labor,  or  subjects  to 
act  according  to  our  caprice,  permitting  them  to  act  as  if  we  were  un- 
concerned about  what  they  learn,  or  how  they  live ;  and  no  one 
perceives  that  it  is  the  command  of  the  Supreme  Being,  who 
earnestly  requires  and  expects  this ;  or  that  so  much  importance 
is  attached  to  a  proper  attention  to  the  young.  For  if  we  wish  to 
have  ingenious  and  pious  persons,  both  for  civil  and  ecclesiastic  go- 
vernment, we  must  in  truth  spare  no  pains,  care,  or  expense,  in 
educating  and  rearing  our  children,  so  that  they  may  serve  God  and 
their  fellow  men ;  and  we  should  not  consider  only  how  to  accumu- 
late money  and  possessions  for  them ;  for  God  indeed  can  nourish 
and  enrich  them  without  ouraid,-even  as  he  does  every  day:  but  for 
this  reason  he  has  given  us  children,  and  commanded  that  we  should 
educate  and  rule  them  according  to  his  will ;  otherwise  he  has  no 
use  for  father  and  mother.  Therefore,  let  each  one  know,  that  he 
is  under  obligation,  at  the  forfeiture  of  divine  grace,  to  bring  up  his 
children  above  all  things,  in  the  fear  and  knowledge  of  God,  and  if. 
they  are  endowed  with  talents,  to  let  them  learn  and  study  useful 
arts  and  literature,  so  that  they  may  be  beneficial  to  society. 

Now,  if , these  things  were  attended  to,  God  would  abundantly 
bless  us  and  grant  his  grace,  so  that  persons  of  this  character  might 
be  raised,  and  the  condition  of  the  country  and  the  people  amelio- 
rated, and  moreover,  that  there  might  be  useful  citizens,  chaste  and 
economical  females,  who  might  in  future  raise  pious  children  and  fa- 
milies. Think,  then,  for  yourself  how  fatal  an  injury  you  cause,  if  you 
are  negligent,  and  suffer  any  want  of  effort  on  your  part,  in  hav- 
ing your  children  brought  up  to  useful  and  virtuous  habits ;  and 
moreover,  you  bring  upon  yourself  condemnation  and  wrath,  and  thus 
deserve  hell  through  your  own  children,  even  if  you  were  otherwise 


380  THE    LARGER    CATECHISM. 

pious  and  holy.  Wherefore,  because  these  things  are  despised,  God 
so  terribly  punishes  the  world,  that  we  have  no  discipline,  peace,  or 
government,  of  which  we  all  complain,  but  we  do  not  perceive  that 
it  is  our  fault ;  for  as  we  raise  them,  so  we  have  ill-bred,  disobedient 
children  and  subjects.  Let  this  suffice  as  an  admonition ;  for  to  dis- 
cuss this  at  length  belongs  to  another  occasion. 

THE    FIFTH    COMMANDMENT. 

Thou  shall  not  kill. 

We  have  now  treated  both  of  spiritual  and  civil  government,  that 
is,  divine  and  paternal  authority  and  obedience.  We  accordingly  take 
leave  of  our  own  residence,  and  proceed  to  our  neighbors,  for  the  pur- 
pose of  learning  how  we  should  live  among  each  other, — each  indi- 
vidually towards  his  neighbor.  Wherefore,  God  and  the  magistracy 
are  not  comprehended  in  this  commandment ;  nor  does  it  divest  them 
of  their  authority  which  they  have  for  inflicting  capital  punishment. 
For  God  has  committed  his  right  in  punishing  criminals  to  ma- 
gistrates in  the  room  of  parents,  who  in  former  times  (as  we 
read  in  Genesis)  were  under  obligation  to  bring  their  children  to 
judgment,  and  to  sentence  them  to  death.  For  this  reason,  that 
which  is  forbidden  here,  is  forbidden  particularly  to  private  persons, 
and  not  to  the  magistracy. 

Now  this  commandment  is  easy  to  be  understood,  and  it  is  frequent- 
ly inculcated,  since  we  annually  hear  it  in  the  Gospel,  Matt.  5,  21, 
where  Christ  himself  explains  it,  and  comprises  it  in  a  summary, 
namely,  that  we  should  not  commit  murder,  either  with  our  hands, 
or  by  the  devices  of  our  hearts,  or  by  our  lips,  or  by  testimony  or 
treachery,  or  assistance  and  counsel.  Every  one  is,  therefore,  here 
forbidden  to  be  angry,  excepting,  as  remarked,  those  who  occupy 
God's  place  on  earth,  that  is  parents  and  magistrates.  For  it  be- 
hooves God  and  persons  who  are  engaged  in  divine  orders,  to  be 
indignant,  to  rebuke  and  to  punish,  even  on  account  of  those  who 
transgress  this  and  other  commandments. 

The  reason  and  necessity,  however,  for  the  institution  of  this 
commandment  are,  because  God  truly  knows  how  wicked  the  world 
is,  and  the  numerous  misfortunes  attending  this  life,  on  account  of 
which  he  has  instituted  this  comm.andment  and  others,  to  protect 
the  pious  against  the  ungodly.  Now,  as  there  are  various  opposi- 
tions against  all  commandments,  so  there  is  here  ;  because  we  must 
live  among  many  persons  who  injure  us,  and  give  us  occasion  to 
be  at  enmitv  witli  them :  ns  when  vour  neio;hbor  sees  that  you  have 


OF    THE    FIFTH    COMMANDMENT.  381 

better  residence  and  lands,  more  blessings  and  prosperity  from  God 
than  he  has,  he  becomes  offended,  envies  you,  and  speaks  nothing 
good  of  you. 

Thus,  through  the  instigation  of  the  devil,  you  get  many  enemies 
who  accord  you  no  blessings,  either  temporal  or  spiritual.  There- 
fore, when  we  see  these  men,  our  hearts  become  inflamed  with  an- 
ger, and  begin  to  burn  with  a  desire  of  revenge.  Thence  arise 
blows  and  maledictions,  from  which  calamity  and  murder  finally  re- 
sult. Here  God,  like  a  kind  and  clement  father,  interposes  as  arbi- 
trator, and  desires  the  contention  to  be  allayed,  so  that  no  misfor- 
tune may  result  from  it,  nor  one  injure  another.  And,  in  a  word, 
by  this  commandment  he  wishes  each  one  to  be  protected,  defended, 
and  guarded  against  the  violence  and  injuries  of  every  one,  and  that 
it  should  be  placed  as  a  rampart,  a  fortress,  and  a  safeguard  for  our 
neighbors,  in  order  that  they  may  not  be  molested,  or  receive  any 
personal  injury. 

The  import  of  this  commandment  is,  that  no  one  should  injure  his 
neighbor  on  account  of  any  malicious  act  whatever,  even  if  he  richly 
deserves  punishment.  For  where  murder  is  forbidden,  there  every 
cause Js^  also  forbidden  from  which  murder  might  arise  ;  for  many  a 
one,  if  he  does  not  commit  murder,  utters  iuiprecations  and  harbors 
malicious  designs,  which,  if  They  should  effect  us  would  be  intolerable. 
Inasmuch,  then,  as  this  principle  is  implanted  in  all  of  us  by  nature, 
and  since  it  is  the  universal  practice  that  one  will  not  suffer  any  in- 
juries from  another,  God  intends  to  eradicate  the  root  and  the  cause 
through  which  our  hearts  become  embittered  against  our  neighbor;  ^ 
and  he  intends  to  accustom  us  to  have  this  commandment  continually" 
before  our  eyes,  viewing  ourselves  in  it  as  in  a  mirror,  beholding  the 
will  of  God,  and  submittTng  unto  him  with  sincere  confidence  and 
supplication  of  his  name,  the  injustice  which  we  suffer,  and  thus 
permitting  those  to  indulge  their  fury  and  rage,  to  do  whatever 
they  can  ;  so  that  we  may  learn  to  assuage  our  wrath,,  and  to  keep 
an  enduring,  patient  heart,  especially  towards  those  who^ive  us  oc-  ; 
casion  to. be  angry,  that  is,  towards  pur  enemies. 

Therefore,  the  whole  sum  and  substance  of  these  words,  not  to 
kill,  should  be  expounded  to  the  inexperienced  in  the  most  explicit 
manner  : — In  the  first  j)lace,  that  no  one  should  commit  an  injury, 
first,  with  his  hands  or  by  his  deeds ;  second,  he  should  not  use  his 
tongue  for  the  purpose  of  doing  injuries.  Moreover,  he  should  not 
employ  or  justify  any  kind  of  means  or  ways  by  which  another  might 
be  injured.  And,  finally,  his  heart  should  not  be  at  enmity  with  any 
one,  or  imprecate  evil  upon  him,through  anger  and  hatred.    So  that 


382  THE    LARGER    CATECHISM. 

both  body  and  soul  should  be  innocent  with  respect  to  every  one, 
but  especially  in  respect  to  him  who  wishes  or  causes  us  evil :  for, 
to  do  evil  to  him  who  wishes  us  well  and  does  us  favors,  is  not 
human  but  diabolical.  • 

In  the  second  place,  not  only  he  who  perpetrates  evil,  violates  this 
commandment ;  but  he  who  is  able  to  favor,,  assist,  restrain,  control, 
and  protect  his  neighbor,  so  as  to  prevent  him  from  being  molested, 
or  from  receiving  injuries  in  his  body,  and  does  not  do  it,  also  vio- 
lates this  commandment.  For  if  you  permit  a  naked  person  to  de- 
part when  you  are  able  to  clothe  him,  you  have  suffered  him  to 
perish  with  cold  :  if  you  see  some  one  suffering  with  hunger,  and 
you  do  not  administer  to  him,  you  let  him  starve  :  so,  if  you  see  an 
innocent  man  sentenced  to  death,  or  in  similar  distress,  and  do  not 
rescue  him,  if  you  know  of  ways  and  means  for  this  purpose,  you 
have  put  him  to  death  ;  and  it  will  not  benefit  you  if  you  do  allege 
that  you  did  not  give  your  consent,  advice,  or  assistance,  to  this  act ; 
for  you  have  withheld  from  him  that  love,  and  deprived  him  of  that 
kindness,  by  which  his  life  might  have  been  saved. 

For  this  reason  God  also  justly  calls  all  those  murderers,  who  do 
not  advise  and  assist  in  the  exigencies  and  dangers  of  body  and  life ; 
and  he  will  pass  a  most  terrible  sentence  over  them  on  the  day  of 
judgment,  as  Christ  himself.  Matt.  2-5,  42,  43,  announces,  saying : 
"I  was  a  hungered,  and  ye  gave  me  no  meat :  I  was  thirsty,  and 
ye  gave  me  no  drink  :  I  was  a  stranger,  and  ye  took  me  not  in : 
naked,  and  ye  clothed  me  not :  sick,  and  in  prison,  and  ye  visited  me 
not."  That  is,  you  would  have  permitted  me  and  my  followers  to 
perish  with  hunger,  thirst,  and  cold  ;  to  be  torn  by  wild  beasts ;  to 
linger  in  prison,  and  to  be  destroyed  by  want.  What  else  is  this 
but  reprimanding  you  as  murderers  and  blood-hounds  ?  For  even  if 
you  have  not  perpetrated  this  in  deed,  you  have,  however,  so  hv  as 
it  pertains  to  yourself,  permitted  your  neighbor  to  remain  and  perish 
in  misfortune. 

This  is  as  much  as  if  I  were  to  see  some  one  laboring  to  ex- 
tricate himself  from  deep  water,  or  some  one  who  had  fallen  into  fire; 
and  if  I  could  extend  my  hand  to  rescue  either  of  them  from  danger, 
and  still  would  not,  should  I  not  appear  before  the  world  a  murderer 
and  a  wicked  wretch  ?  Therefore,  the  whole  design  of  God  is,  that 
■we  should  not  permit  injury  to  befall  any  person ;  but  that  we  should 
manifest  all  kindness  and  love  to  them ;  and  this  has  as  already 
said,  especial  reference  to  our  enemies ;  for  to  do  good  to  our  friends, 
is  but  a  heathen  virtue,  as  Christ,  Matt.  5,  46,  says. 

But  here  we  have  the  word  of  God  acfain,  bv  v^-liirh  he  wishes  to 


or    THE    FIFTH    COMMANDMENT.  3Äi 

entice  and  urge  us  to  true,  to  noble,  and  excellent  works ;  as  meek- 
ness, patience,  and  in  short,  love  and  kindness  towards  our  enemies. 
And  he  would  remind  us  continually  to  remember  the  first  com- 
mandment, from  which  we  learn  that  he  is  our  God,  that  he  desires 
to  assist,  defend,  and  protect  us,  and  to  suppress  our  inclination  for 
revenge. 

These  things  should  be  urged  and  impressed  upon  the  minds  of 
the  multitude  :  then  we  would  all  find  abundant  occasion  to  do  good 
works.  But  this  would  not  be  preaching  for  the  monks  ;  but  it 
would  more  justly  detract  from  the  religious  orders,  and  bring  in  a 
remarkable  depression  of  Carthusian  sanctity  ;  and  it  would  perhaps 
be  called  even  a  prohibition  of  good  works,  and  a  destruction  of  mo- 
nasteries. For  by  this  means  the  condition  of  common  Christians 
would  avail  equally  as  much  as  these  orders,  yes,  much  more  ;  and  all 
persons  could  see  how"  they  impose  upon  and  deceive  the  world  with  their 
false,  hypocritical  appearance  of  holiness,  since  they  scatter  to  the  winds, 
this  and  other  commandments,  and  regard  them  as  unnecessary  ;  as  if 
they  were  not*commandments,  but  counsels  ;  and,  moreover,  since 
they  impudently  boasted  and  proclaimed  their  fictitious  orders  and 
works  as  the  most  perfect  course  of  life,  so  that  they  might  lead  an 
easy  life,  without  opposition  and  penance.  For  this  cause  they  also 
entered  into  monasteries,  in  order  that  they  might  not  be  molested 
by  any  one,  or  have  necessity  to  do  a  favor  for  any  one.  But  know, 
then,  that  those  are  the  right,  the  holy,  and  divine  works,  in  which 
God  rejoices  with  all  angels ;  and  in  contrast  with  which,  all  hu- 
man sanctity  is  filth  and  pollution,  which  deserves  nothing  but  wTath 
and  condemnation. 

THE    SIXTH    COMMANDMENT. 

Thou  shall  not  commit  adultery. 

The  following  commandments  are  now  easy  to  be  understood  in 
themselves  fro'm  the  interpretation  of  the  preceding  ;  for  they  all  tend 
to  the  protection  of  our  neighbor  against  every  kind  of  injury.  They 
are,  indeed,  arranger  in  a  judicious  order.  First,  they  secure  his 
own  person  :  second,  they  respect  the  person  nearest  himself,  or  the 
nearest  good  next  to  his  body,  namely,  his  consort,  who  is  one  flesh 
and  blood  with  him ;  so  that  no  one  can  do  him  greater  injury  in  anv 
thing.  It  is  for  this  reason  explicitly  said  here,  that  we  should 
bring  no  disgrace  on  his  wife.  And  it  speaks  particularly  concern- 
ing adultery  ;  because,  among  the  Jewish  people  it  was  ordered  and 
^■ommanded.  IliJif  pvim-v  our  ]!h:1  in  rnifrr  inio  fhcMnatrhnonial  estate. 


384  THE   LARGER    CATECHISM. 

Therefore  the  youth  were  married  at  a  very  early  age  ;  consequently 
a  state  of  virginity  was  of  no  moment  among  them ;  nor  were  there 
any  public  prostitutes,  or  obscenity  tolerated,  as  at  the  present; 
wherefore  the  most  general  sin  among  them,  that  of  unchastity, 
was  adultery. 

But  inasmuch  as  there  is  existing  among  us  a  shameful  mixture 
of  all  kinds  of  vices,  and  lewdness  of  the  basest  order,  this  com- 
mandment is  likewise  directed  against  every  species  of  unchastity, 
no  matter  how  it  may  be  called ;  and  it  forbids  not  only  the  outward 
act,  but  also  every  cause,  inducement,  and  means,  leading  to  it ;  so 
that  our  hearts,  our  lips,  and  our  whole  bodies  may  be  chaste,  giv- 
ing no  occasion,  assistance,  or  advice  tending  to  immoraUty.  And 
not  only  so,  but  it  also  requires  us  to  guard,  protect,  and  rescue,  our 
neighbor  where  there  is  danger  or  necessity ;  and,  moreover,  to  as- 
sist and  advise  him,  so  that  he  may  sustain  his  honor.  For  if  you 
tolerate  this,  when  you  are  able  to  prevent  it,  or  if  you  connive  at  it, 
as  if  it  did  not  concern  you,  you  are  guilty,  as  well  as  the  perpetra- 
tor himself.  This  commandment  briefly,  then,  requires  each  of  us  to 
live  chaste  himself,  and  also  to  assist  his  neighbor  in  doing  so.  For 
God  wishes  the  companion  of  every  one  to  be  secured  and  protected, 
by  this  commandment,  against  insult  and  outrage. 

But  inasmuch  as  this  commandment  has  so  express  a  reference  to  a 
state  of  matrimony,  and  since  we  have  occasion  to  speak  of  it,  you 
should  in  the  first  place  observe  how  highly  God  honors  and  requires 
this  state,  in  confirming  and  protecting  it  by  his  command.  He  has 
confirmed  it  above  in  the  fourth  commandment :  "  Thou  shalt  honor 
thy  father  and  thy  mother.'"  But  here,  as  we  have  said,  he  has  se- 
cured it.  He  therefore  desires  us  also  to  honor  it,  and  to  observe 
and  use  it  as  a  holy,  blessed  state,  since  he  has  instituted  it  superior 
to  all  others  ;  and  for  this  reason  he  created  male  and  female  differ- 
ently, as  it  is  evident,  not  for  lustful  or  licentious  purposes,  but  in 
order  that  they  might  live  together  in  a  state  of  matrimony,  and  be 
fruitful,  nourishing  their  families,  and  rearing  them  up  to  the  honor 
of  God. 

For  this  reason  God  has  also  most  abundantly  blessed  it  above  all 
other  states ;  and  besides,  he  has  crowned  it  with  all  things  in  the 
world,  and  committed  all  things  to  it,  in  order  that  this  state  might  be 
richly  and  amply  provided  for.  Consequently,  the  state  of  matri- 
mony is  no  jest  or  device ;  but  it  is  a  sacred  and  a  divine  reality  ; 
for  upon  it  all  that  power  is  depending  by  which  persons  are  reared 
up,  who  serve  the  world,  and  promote  the  knowledge  of  God,  a 
happy  life,  and  all  virtues,  striving  against  vice  and  Satan. 


OF    THE   SIXTH    COMMANDMENT.  385 

Wherefore,  I  have  always  taught  that  no  one  should  contemn  this 
state,  nor  hold  it  as  dishonorable,  as  the  blind  world  and  our  false 
ecclesiastics  do ;  but  it  should  be  viewed  according  to  the  word  of 
God,  with  which  it  is  adorned  and  sanctified,  so  that  it  is  not  only 
set  on  an  equality  with  other  states,  but  it  precedes  and  excels  all 
others,  whether  they  be  imperial,  sovereign,  episcopal,  or  whatever 
they  may  be.  For  both  spiritual  and  secular  states  must  humble 
themselves,  and  all  be  found  in  this  condition,  as  we  shall  hereafter  hear. 
It  is,  therefore,  not  a  particular,  but  a  universal  and  an  exalted  state, 
which  prevails  and  extends  through  all  Christendom ;  yes,  through 
the  whole  world. 

In  the  second  place,  it  is  also  necessary  for  you  to  know  that  this 
is  not  only  an  honorable  state,  but  it  is  also  necessary  and  earnestly 
commanded  of  God,  and  that  in  general,  in  all  conditions  or  occupations 
of  Hfe,  male  and  female  who  are  fitted  for  the  enjoyment  of  matrimony, 
should  be  found  living  in  these  social  ties ;  some  few  however 
excepted,  whom  God  has  peculiarly  excluded,  because  they  are  not 
adapted  to  it,  or  whom  he  has  exempted  through  extraordinary  gifts, 
so  that  they  are  enabled  to  observe  chastity  without  marriage.  For 
where  nature  predominates,  as  implanted  by  the  Creator,  it  is  im- 
possible to  remain  chaste  without  matrimony  ;  for  flesh  anil  blootl 
remain  flesh  and  blood,  and  the  natural  inclinations  and  attractions 
maintain  an  unfettered,  an  unconstrained  influence,  as  every  one 
sees  and  feels.  Wherefore,  in  order  that  it  might  be  the  more  easy 
to  avoid,  in  some  measure,  unchastity,  God  has  instituted  marriage, 
so  that  each  one  might  have  his  allotted  companion,  and  live  with 
her  satisfied  ;  although  the  grace  of  God  is  still  necessary,  that  the 
heart  may  also  be  chaste. 

From  this  you  perceive  how  our  papistical  multitudes — priests, 
monks,  and  nuns,  who  contemn  and  prohibit  marriage,  strive  against 
the  order  and  command  of  God,  avow  perpetual  chastity,  presume 
to  observe  it,  and  besides,  deceive  the  illiterate  with  false  words 
and  appearances.  For  no  persons  have  less  love  and  desire  for 
chastity,  than  those  who,  on  account  of  their  pretended  holiness,  avoid 
matrimony,  and  either  publicly  and  impudently  indulge  in  fbinica- 
tion,  or  privately  exercise  a  worse  practice,  which  decency  forbids  us 
to  name ;  as  alas  I  has  been  too  much  experienced.  And,  to  be  brief, 
even  if  they  abstain  from  this  deed,  yet  their  hearts  are  full  of  un- 
chaste thoughts  and  evil  desires,  so  tliat  there  are  incessant  ragings 
of  passion  and  internal  sufferings,  which  may  be  avoided  in  married 
life.  Therefore,  by  this  commandment  every  illegitimate  vow  of 
chastity  is  condemned,  and  leave  o-jven,  ves,itis  even  commanded  to 

19 


386  *  THE    LARGER    CATECHISM, 

all  poor  captivated  consciences,  deceived  through  their  monastic 
vows,  to  forsake  their  unchaste  conditions,  and  to  enter  into  a  state 
of  matrimony  ;  for  even  admitting  that  monastic  hfe  might  be  godly, 
it  still  does  not  lie  in  their  power  to  observe  continence  ;  and  if  they 
do  continue  in  this  observance,  they  must  sin  to  a  greater  extent 
against  this  commandment. 

These  things  I  have  said  in  order  that  young  persons  might  be 
persuaded  to  obey  their  desires  for  matrimony,  and  that  they  may 
know  that  it  is  a  felicitous  state,  and  acceptable  in  the  sight  of  God. 
For  by  this  means  we  might  be  able,  in  the  course  of  time,  to  re- 
store it  to  its  due  honor,  that  this  polluted,  obscene,  and  inordi- 
nate course  of  conduct,  might  be  diminished,  which  now  prevails 
every  where  in  the  -world  in  a  manner  so  offensive  to  chastity,  with 
fornication  and  other  shameful  vices  which  have  resulted  from  a 
contempt  of  married  life.  For  this  reason  parents  and  magistrates 
are  also  under  obligation  to  see  to  the  young,  that  they  be  raised 
up  in  decency  and  honesty  ;  and  when  they  are  grown,  that  they  be 
admonished  of  the  will  of  God  and  of  honor  :  for  this  purpose  he  will 
grant  his  blessings  and  his  favors,  so  that  peace  and  joy  must  result 
from  it. 

From  all  this,  let  it  be  said  then,  in  conclusion,  that  this  com- 
mandment requires  each  one  not  only  to  live  chastely  in  thoughts, 
words,  and  actions,  in  his  condition,  that  is,  especially  in  his  matri- 
monial estate,  but  also  to  love  and  esteem  the  consort  that  God  haff 
given  him.  For  if  conjug'al  chastity  is  to  be  observed,  husband  and 
wife  must  above  all  things  live  together  in  love  and  harmony,  so 
that  one  confide  in  the  other  from  the  heart,  and  with  entire  reliance. 
For  this  is  one  of  the  most  important  points  which  creates  love  and 
desire  for  chastity,  and  from  which,  where  it  exists,  chastity  will 
follow  spontaneously.  For  this  reason  Paul  also  so  diligently  ad= 
monished  m.arried  persons  to  love  and  honor  each  other,  Eph. 
5,  22 — Col.  3,  18,  19.  Here,  then,  you  have  very  precious  works, 
yes,  numerous  and  excellent  good  works,  which  you  may  cheerfully 
perform  in  opposition  to  all  ecclesiastic  orders,  chosen  without  the 
word  and  command  of  God. 

ITHE    SEVENTH    COMMAND^IENT  •• 

T/ioic  shall  not  steal . 

^ext  m  order  after  yoi.u"  own  person  and  your  consort,  temporal 
property  presents  itself-     God  desires  to  have  this  protected  also , 

and   \\f  hii?-   ''ommancled  fhr><   no  one  .sljould  encroarh  on,    or    di- 


OF    THE    SEVENTH    COMMANDMENT.  387 

minish  the  possessions  of  his  neighbor.  For,  to  steal  signifies  no- 
thing else  than  to  obtain  the  property  of  another  through  unjust 
nieans  ;  in  which  view  are  briefly  comprehended  frauds  against  your 
neighbor,  of  every  species,  in  all  kinds  of  traffic.  Now  this  is  a 
common  vice  and  very  extensive,  but  so  little  noticed  and  regarded 
that  it  exceeds  all  limits,  insomuch  t.  at  if  all  should  be  suspended  to 
the  gallows  who  are  thieves  and  yet  do  not  wish  to  bear  this  name, 
the  world  would  soon  be  desolate,  and  wanting  both  in  executioners 
and  in  gallows.  For  we  must,  as  already  said,  regard  as  stealing, 
not  only  an  extraction  from  the  coffer  and  the  purse  secretly,  but 
also  taking  advantage  in  the  market  place,  in  all  mercantile  estab- 
lishments, taverns,  wine  and  beer  houses,  work-shops,  and  in  short, 
wherever  we  execute  the  ordinary  transactions  of  commerce,  receive 
■or  give  money  for  merchandise  or  labor. 

As — for  the  purpose  of  illustrating  the  matter  in  somewhat  a  simple 
and  plain  manner,  for  the  benefit  of  the  common  people,  in  order  that 
we  may  see  how  pious  we  are — when  a  man-servant  or  a  maid-ser- 
vant is  not  faithful  in  the  performance  of  duty,  and  causes  injury  or 
permits  it  to  be  perpetrated  which  could  easily  have  been  prevented ; 
or  when,  in  some  other  respect,  there  is  an  indifference  or  carelessness, 
on  account  of  Legligence,  indolence,  and  malice,  causing  the  master 
or  mistress  trouble  and  provocation,  or  any  thing  of  this  kind  which  can 
happen  through  a  wicked  disposition.  For  I  do  not  speak  of  the  inju- 
ries which  are  done  through  oversight  and  reluctance.  In  this  manner 
I  say  you  can  annually  defraud  your  master  or  mistress  out  of  a 
guilder,  yes,  thirty  or  forty,  or  even  more,  foF  which,  if  some  one 
else  had  secretly  taken  or  withdrawn  them,  he  must  have  been  sus- 
pended by  the  rope ;  but  here  you  can  venture  to  act  in  a  presump- 
tuous manner,  and  no  one  dares  to  call  you  a  thief. 

In  a  similar  manner  I  also  speak  in  reference  to  the  mechanic,  to 
workmen,  and  hirelings,  who  all  exercise  their  malignity,  not  know- 
ing how  they  shall  defraud  their  employers  enough,  and  moreover  they 
are  indolent  and  unfaithful  in  their  labor.  All  these  surpass  by  far, 
secret  thieves,  against  whom  we  can  guard  by  means  of  locks 
and  bolts,  or  if  they  are  apprehended,  we  can  so  confine  them,  that 
they  will  not  repeat  the  same  offence.  But  against  the  former  no 
one  is  able  to  guard,  nor  dares  he  regard  them  with  disrespect,  nor 
charge  them  with  theft.  Consequently,  we  would  much  rather  sus- 
tain loss  immediately  from  our  purse.  For  here  are  my  neighbors, 
my  good  friends,  and  ray  own  domestics,  to  whom  I  look  for  favors ; 
and  these  first  of  all  deceive  me. 

Thus  also  in  the  market  and  in  common  places  of  traflfic,  this  kind 


388^  THE   LARGER    CATECHISM. 

of  dishouesty  is  exceedingly  frequent,  where  one  deceives  and  cheats 
another  openly  with  false  measures,  unjust  weights,  and  adulterated 
coin,  and  defrauds  by  crafty  cunning  and  strange  imposture,  or  by  decep- 
tive artifices.  And  again,  when  one  overcharges  and  oppresses  an- 
other wilfully,  thus  overreaching  and  perplexing  him.  And  who  can 
relate  or  think  of  all  ?  In  short,  this  is  the  most  common  art,  and  it 
produces  the  most  numerous  class  of  criminals  on  earth.  And  now 
if  some  one  should  seriously  contemplate  the  world  through  all 
professions,  he  would  see  nothing  but  an  extensive  banditti  of  no- 
torious thieves.  Wherefore,  these  men  are  in  reality  usurpers, 
high-way  robbers,  and  country  thieves — not  robbers  of  chests  or 
secret  thieves,  who  seize  the  property  of  another  by  force ;  but 
those  who  preside  in  office  and  are  called  illustrious  noblemen,  and 
honorable  and  pious  citizens,  exercising  injustice  and  robbery  under 
pretext  of  honesty. 

Yes,  here  we  might  be  silent  in  reference  to  the  minor  cases  of 
individual  thieves,  if  we  were  to  assail  the  great,  the  powerful,  and 
notorious  thieves,  with  whom  lords  and  princes  enter  into  society  ; 
those  who  daily  pillage  not  a  town  or  two,  but  all  Germany.  Yes, 
where  would  remain  the  head  and  supreme  protector  of  all  thieves — 
the  holy  See  at  Rome,  with  all  his  adherents,  who  has  dishonestly 
usurped  the  treasures  of  the  whole  world,  and  holds  them  in  posses- 
sion to  this  day  ?  In  short,  the  usual  course  of  procedure  in  the 
world  is  this, — whoever  can  openly  steal  and  rob,  wishing  to  be 
honored  besides,  passes  freely  and  securely,  unpunished  by  any  one ; 
while  the  little  clanoular  thieves,  who  have  once  committed  theft, 
must  bear  the  shame  and  punishment,  so  that  those  others  may  ap- 
pear pious  and  honorable  ;  yet  they  should  know  that  they  are  the 
greater  thieves  in  the  siglit  of  God,  who  will  inflict  upon  them 
such  punishment  as  they  merit  and  deserve. 

Inasmuch,  then,  as  this  commandment  is  so  comprehensive,  as  we 
have  now  shown,  it  is  necessary  to  exhibit  and  illustrate  it  to  the 
multitude,  so  that  they  may  not  act  so  inconsiderately  and  securely, 
but  that  th€  wrath  of  God  may  be  presented  and  inculcated  before 
their  eyes.  For,  these  tilings  we  must  preach  not  to  Christians,  but 
mostly  to  knaves  and  rogues,  to  whom  the  judge,  the  prison-keeper, 
or  the  executioner  should  more  justly  preach.  Therefore,  each  one 
should  know  that  he  is  under  obligation,  at  the  hazard  of  incurring 
the  divine  displeasure,  not  only  not  to  injure  his  neighbor,  or  to  take 
the  advantage  of  him,  either  in  commerce,  or  in  any  contract,  or  to 
manifest  any  kind  of  perfidy  or  mischievous  conduct  towards  him,  but 
also  to  protect  his  property  fiiithfully,  and  to  promote  his  interest, 


OF    THE   SEVENTH   COMMANDMENT.  389 

especially  if  he  receives  competent  remuneration  and  sustenance  for  it. 

Now,  whoever  maliciously  contemns  these  things,  may  persist  in 
his  course,  and  escape  the  executioner,  but  he  shall  not  evade  the 
wrath  and  punishment  of  God ;  and  if  he  exercises  his  pride  and 
arrogance  for  a  considerable  length  of  time,  he  shall  be  a  fugitive 
and  a  beggar,  and  suffer,  besides,  all  manner  of  distress  and  misfor- 
tune. And  still  you  persist  in  this  unjust  course,  when  at  the  same 
time  it  is  your  duty  to  protect  the  property  of  your  master  or  mis- 
tress, for  which  service  you  receive  your  necessaries  and  support, — 
receiving  your  wages  unjustly,  and  exulting  in  them  as  a  nobleman; 
as  there  are  many  who  manifest  impertinent  pride  towards  their 
masters  and  mistresses,  unwilling  to  serve  them  through  love  and 
obedience,  in  repelling  their  injuries.  But  observe  what  you  gain  by 
this  conduct:  when  you  shall  have  received  your  wages,  and  are 
sitting  at  your  ease,  God  will  send  all  misfortunes  upon  you, 
and  you  shall  discover  and  experience  again  that  where  you 
have  obtained  one  farthing  by  fraud,  you  will  have  to  repay  thirty 
fold. 

We  meet  with  workmen  and  laborers  of  similar  character,  whose 
intolerable  arrogance  we  must  now  hear  and  bear,  as  if  they  were 
noblemen  occupying  foreign  possessions,  and  every  one  must  give 
them  as  much  as  they  desire.  Well,  only  let  them  pillage  as  long 
as  they  can,  God  will  not  be  unmindful  of  his  commandment ;  he 
will  also  reward  them  as  they  have  deserved ;  and  he  will  not  suf- 
fer them  to  flourish,  but  to  degenerate,  and  they  shall  never  aggran- 
dize themselves  nor  prosper.  Indeed,  if  there  were  a  proper  govern- 
ment established  in  the  country,  this  licentiousness  could  soon  be 
checked  and  resisted,  as  in  former  times  it  was  among  the  Romans, 
where  persons  of  this  character  were  immediately  apprehended,  in 
consequence  of  which  others  were  necessarily  deterred. 

And  a  similar  fate  shall  all  others  meet,  who  constitute  nothing 
but  a  place  of  oppression  and  robbery  out  of  the  open  and  public  mar- 
ket, in  which  the  poor  are  defrauded  daily,  and  new  oppressions  and 
extravagances  practised — each  one  availing  himself  of  the  market  ac- 
cording to  his  own  arbitrary  will,  insolently  boasting  and  ranting  as 
if  he  had  legal  authority  to  dispose  of  his  possessions  at  prices  as 
extravagant  as  he  desires,  and  as  if  no  one  had  a  right  to  make  com- 
plaint against  him.  We  shall,  indeed,  connive  at  these,  and  let  them 
exercise  their  oppressions,  frauds,  and  covetuousness ;  but  we  have 
confidence  in  God,  that  he  will,  however,  when  they  have  extortioned 
and  oppressed  for  a  considerable  length  of  time,  pronounce  a  curse  on 
them  :  so  that  Ihrir  grain  shall  spoil  in  the  garner,  and  their  beer  in 


390  THE    LARGER    CATECHISM. 

the  cellar,  and  their  cattle  shall  be  destroyed  m  the  stall.  Yes,  if 
you  cheat  or  defraud  any  one  out  of  a  guilder,  all  your  treasures  shall 
depreciate  and  be  consumed,  so  that  you  sh  all  never  be  able  to  en- 
joy them  with  peace. 

That  this  is  true,  we  perceive,  indeed,  from  daily  experience,  that 
nothing  which  is  acquired  either  by  fraud  or  theft,  prospers.  How 
many  are  there  who  make  every  effort,  both  day  and  night,  to  accu- 
mulate wealth,  and  still  do  not  become  a  farthing  richer?  And  even 
if  they  accumulate  an  abundance,  they  must  still  endure  so  many  ca- 
lamities and  misfortunes,  that  they  cannot  enjoy  it  with  peace,  or 
transfer  it  to  their  children.  But  inasmuch  as  no  one  is  solicitous 
about  these  things,  proceeding  as  if  they  do  not  concern  them,  God 
must  visit  us  otherwise,  and  teach  us  morals,  by  enforcing  upon  us 
contributions,  and  sending  us  a  swarm  of  soldiers  for  guests,  w'ho 
instantly  pillage  our  coffers  and  purses — not  ceasing  while  we  pos- 
sess a  farthing ;  and  besides  this,  burn  and  destroy  our  houses  and 
residence,  violate  and  murder  our  wives  and  children. 

And  in  short,  if  you  steal  much,  rest  assured  that  as  much  more 
will  be  stolen  from  you ;  and  whoever  robs,  or  obtains  any  thing  by 
violent  and  unjust  means,  must  suffer  from  another,  who  will  treat 
him  in  a  similar  manner.  For  God  well  knows  how  to  employ  one 
thief  to  punish  another,  since  one  robs  and  defrauds  another ;  where 
could  we  otherwise  procure  ropes  and  gallows  sufficient  ? 

Whoever,  then,  will  permit  himself  to  be  advised,  should  know 
that  it  is  the  commandment  of  God,  and  that  it  is  not  to  be  regarded 
as  a  jest.  For  even  if  you  contemn  us,  defraud,  steal,  and  rob,  we 
shall,  however,  endeavor  to  bear  it,  and  to  endure  and  suffer  your 
arrogance,  and  to  commiserate  and  forgive  it,  according  to  the  Lord's 
prayer  ;  for  we  know  that  the  pious  shall  have  sufficient,  and  that 
you  do  yourself  greater  injury  than  any  one  else.  But  here,  when 
the  beloved  poor  call  upon  you  for  assistance,  who  are  now  so  nu- 
merous, and  who  are  compelled  to  support  themselves  by  their  daily 
penny,  beware  that  you  do  not  act  as  if  every  body  were  dependent 
on  your  mercies  ;  exercising  extortion  and  oppresson  upon  them,  and 
sending  those  away  arrogantly  and  inhumanly,  to  whom  you  should 
give  and  confer ;  they  depart  miserable  and  sorrowful,  having  no 
one  to  whom  they  can  complain ;  their  cries  and  entreaties  shall  as- 
cend to  heaven :  here  I  admonish  you  again,  be  on  your  guard,  as  if  it 
were  against  Satan.  For  these  sighs  and  entreaties  will  not  be  jests, 
but  they  will  have  an  energy  or  an  influence  which  is  more  weighty 
than  you  and  all  the  world  can  bear.  For  it  will  touch  Him  who 
accepts  poor,  distressed  hearts,   and   who  will  not  loave  this  nnre- 


OF    THE    SEVENTH    COMMANDMENT.  391 

venged.  And  if  you  contemn  these,  and  act  arrogantly,  observe 
whose  displeasure  you  have  heaped  upon  yourself:  and  if  you  are 
prosperous  and  successful,  then  you  may  denounce  God  and  myself 
as  liars  before  all  the  world. 

We  have  now  sufficiently  admonished,  warned,  and  advised  :  who- 
ever will  neither  regard  nor  believe  these  things,  we  shall  permit  to 
proceed  until  he  is  taught  by  experience.  It  is  necessary,  how- 
ever, to  impress  these  things  on  the  minds  of  the  young,  so  that  they 
may  be  on  their  guard  not  to  imitate  the  hardened  and  untractable 
multitude,  but  have  in  their  view  the  commandment  of  God,  in  order 
that  his  wrath  and  punishment  may  not  come  upon  them  also.  It 
pertains  unto  us  to  admonish  and  reprove  through  the  word  of  God  : 
but  it  belongs  to  princes  and  magistrates  to  restrain  such  manifest 
injustice ;  who  should  have  their  eyes  and  their  minds  engaged  in 
instituting  and  preserving  regulations  for  all  kinds  of  traffic  and 
commerce,  so  that  the  poor  be  not  burdened  and  oppressed,  and  they 
themselves  be  not  loaded  with  the  sins  of  others. 

Let  it  suffice  then,  as  a  definition  of  stealing,  that  the  term  be 
not  confined  to  limits  so  contracted,  but  extended  to  all  our  deal- 
ings with  our  fellow  man.  And  for  the  purpose  of  comprehending 
in  a  few  words,  as  we  have  done  in  the  preceding  commandments, 
the  meaning  of  this  one,  it  is  necessary  to  show  that  it  forbids  us,  in 
the  first  place,  to  do  our  neighbor  any  injury  and  injustice,  (no  mat- 
ter how  many  ways  can  be  contrived  to  diminish  his  goods  and 
chattels,  and  to  impede  and  avert  his  interests,)  or  to  allow  or  tole- 
rate these  things ;  but  it  enjoins  on  us  to  guard  and  protect  him 
against  them ;  and  in  the  second,  it  commands  us  to  improve  and 
promote  his  possessions,  and  where  necessity  requires  it,  to  unpart 
and  extend  our  assistance,  both  to  friends  and  foes. 

Whoever,  then,  seeks  and  desires  to  do  good  works,  finds  abund- 
ant occasions  to  perform  such  as  are  acceptable  and  pleasing  in  the 
sight  of  God,  and,  moreover,  he  will  be  remunerated  and  caused  to 
overflow  with  exalted  blessings ;  so  that  whatever  we  do  for  the  benefit 
and  protection  of  our  neighbor,  shall  be  abundantly  compensated  ;  as 
king  Solomon  also  teaches,  Prov.  19,  17  :  "  He  that  hath  pity  upon 
the  poor  lendeth  unto  the  lord  ;  and  that  which  he  hath  given  will 
he  pay  him  again."  Here  you  have  a  bountiful  Lord,  who  is,  in- 
deed, sufficient  for  you,  and  will  not  permit  you  to  be  in  want,  or  to 
suffer ;  and  thus  you  can  enjoy,  with  cheerful  conscience,  infinitely 
more  than  you  can  accumulate  by  perfidy  and  injustice.  Now,  who- 
ever does  not  desire  these  blessings,  will  find  wrath  and  misfortune 
enough. 


392  THE   LARGER    CATECHISM. 

THE    EIGHTH    COMMANDMENT. 

Thou  shalt  not  hear  false  loitness  against  thy  neighbor. 

Besides  our  bodies,  our  consort,  and  temporal  property,  we  have  an«- 
other  treasure  still,  namely,  honor  and  reputation,  with  which  we 
can  also  not  dispense.  For  it  is  intolerable  to  live  among  people 
when  you  are  oppressed  with  scandal,  and  scorned  by  all.  For  this 
reason  it  is  as  little  the  will  of  God  for  our  neighbor's  reputation, 
character,  and  honor  to  be  assailed,  as  for  his  money  and  possessions 
to  be  diminished  ;  but  it  is  his  will  that  each  one  should  be  respected 
by  his  wife,  children,  domestics,  and  neighbors.  And  in  the  first 
place,  the  most  simple  meaning  of  this  commandment  is,  as  the  words 
declare,  that  we  should  not  bear  false  witness  before  a  public  court 
of  justice,  in  which  a  poor  innocent  person  is  accused  and  oppressed 
by  false  evidence,  through  which  he  is  punished  in  his  person,  pro- 
perty, and  honor. 

This  appears  as  though  it  concerned  us  but  little  af  the  present 
time;  but  among  the  Jews  it  was  a  very  noted  and  common  thing. 
For  the  people  were  embraced  in  their  established  orders  of  govern- 
ment ;  and  where  such  government  still  exists,"  there  this  sin  pre- 
vails. The  reason  is  this, — where  a  judge,  mayor,  prince,  or 
other  magistrate  presides,  it  never  fails,  and  it  is  according  to  the 
course  of  the  world,  that  no  one  wdlingly  desires  to  oifend,  but 
dissembles  and  speaks  according  to  favors  and  interest,  or  friend- 
ship; for  this  reason  a  poor  man  must  be  defeated,  and  suffer  in- 
justice and  punishment.  And  it  is  a  common  misfortune  in  the 
world,  that  pious  persons  scarcely  ever  sit  in  judgment ;  for  it  is 
above  all  things  necessary  for  a  judge  to  be  a  pious  man — not  only 
a  pious,  but  also  a  wise  and  discreet,  yes,  a  shrewd  and  fearless  man :  so 
it  is  also  necessary  that  a  witness  should  be  fearless,  yes,  particularly 
a  pious  man.  For  he  who  should  judge  all  matters  equitably,  and 
proceed  properly  with  all  decisions,  will  frequently  offend  friends, 
relations,  neighbors,  the  rich  and  powerful,  who  can  aid  or  injure  him 
much.  Therefore,  he  must  be  entirely  blind,  having  his  eyes  and  ears 
closed,  neither  seeing  nor  hearing,  but  directly  and  impartially  de- 
cide according  to  the  case  brought  before  him. 

First,  this  commandment  accordingly  tends  to  urge  each  one  to- 
assist  his  neighor  in  sustaining  his  rights,  not  allowing  them  to  be 
violated  or  infringed,  but  promoting  and  fearlessly  defending  them, 
w'hether  it  be  judge  or  witness,  no  matter  under  what  circumstances. 
And  especially  is  there,  in  this  place,  a  limit  fixed  for  our  honorable 
jurists,  in  accordance  to  which  Ihoy  should  see  that  forensic  matterf? 


OP    THE    EIGHTH    COMMANDMENT.  393 

are  transacted  rightfully  and  judiciously,  so  that  they  may  permit 
that  which  is  just  to  remain  just — not  perverting  it  by  concealment 
or  silence ;  uninfluenced  by  money,  property,  honors,  or  dominion. 
This  is  one  part  of  this  commandment,  and  its  plainest  meaning,  in 
reference  to  all  that  occurs  in  a  court  of  justice. 

Second,  it  comprehends  much  more,  if  we  have  reference  to  eccle- 
siastical jurisdiction  or  authority,  in  which  it  is  frequently  the  case  that 
some  one  bears  false  witness  against  his  neighbor.  For  wherever 
pious  preachers  and  Christians  are  found,  they  are  judged  before  the 
world  as  heretics  and  apostates ;  yes,  they  are  denounced  as  sedi- 
tious, abandoned  wretches :  and  besides,  the  word  of  God  must  be 
persecuted,  blasphem(;d,  falsified,  perverted,  and  erroneously  quoted 
and  explained,  in  the  most  shameful  and  pernicious  manner.  But 
we  shall  pass  over  this  for  the  present,  since  it  is  natural  for  the  blind 
world  to  condemn  and  to  persecute  the  truth  and  the  children  of 
God,  without,  however,  regarding  it  as  sinful. 

Third,  with  respect  to  that  which  pertains  to  all  of  us, — all  sins 
of  the  tongue  are  forbidden  in  this  commandment,  by  which  we  can 
injure  or  offend  our  neighbor.  For  bearing  false  witness  is  nothing- 
less  than  the  action  of  the  lips  ;  whatever  we  do,  then,  to  the  injury 
of  our  neighbor,  by  an  act  of  our  lips,  God  desires  to  be  prohibit- 
ed ;  whether  it  be  done  by  false  teachers,  with  perverse  doctrines  and 
blasphemies,  or  by  iniquitous  judges  and  witnesses,  with  false  deci- 
sions, or  by  others  who  are  not  in  authority,  with  falsehood  and  vir- 
ulence of  their  tongues.  And  to  these  especially  belongs  this  most 
detestable  vice  of  secret  detraction  or  slander,  with  which  Satan  has 
so  deeply  infected  us ;  concerning  which  a  great  deal  might  be  said. 
For  it  is  a  pernicious  and  a  universal  error,  that  every  one  prefers 
hearing  evil  rather  than  good  about  his  neighbor.  And  though  we  our- 
selves are  so  malicious  that  we  cannot  suffer  any  one  to  circulate  an 
evil  report  concerning  us,  yet  wc  all  ardently  desire  the  whole  world 
to  applaud  us  in  the  most  commending  terms  ;  and  still  we  arc  un- 
willing to  hear  the  best  said  about  others. 

For  this  reason  we  should  be  careful  to  avoid  this  vice;  for  it  is 
inadmissible  for  any  one  to  judge  and  reprove  his  neighbor  publicly, 
even  if  he  sees  him  sinning,  unless  he  has  authority  to  judge  and  to 
punish.  For  there  is  a  great  difference  between  these  two  phrases  :  to 
judge  sins,  and  to  be  conscious  of  sins.  We  may  indeed  be  aware 
of  them,  but  we  have  no  right  to  judge  them.  We  can,  evidenflv. 
see  and  hear  that  our  neighbor  has  sinned,  but  we  have  no  right  tu 
report  it  to  others.  When  we  proceed  to  judge  and  condemn  an- 
other, we  commit  a  greater  sin   than  hr  :   if  vmi  Vnow  it.  lK»wpver, 

^0 


394  THE    LAAGER    CATECHISM. 

do  nothing  more  than  bury  it  in  the  secrecy  of  your  ov/n  bosom, 
until  you  are  commanded  to  judge  and  to  punish  by  virtue  of  your 
office. 

Those  are  secret  calumniators  or  slanderers,  who  are  not  contented 
with  a  knowledge  of  an  error,  but  assume  to  themselves  judiciary 
authority,  and  if  aware  of  the  slightest  misdemeanor  of  another,  they 
rumor  it  in  every  corner— scoffing  and  sneering  for  the  purpose  of 
exciting  the  derision  of  others,  like  svvine  wallowing  in  the  mire. 
This  is  nothing  else  but  presumptuously  anticipating  God  in  his 
judgment  and  office,  judging  and  condemning  with  the  severest  acri- 
mony. For  no  judge  can  punish  more  severely,  nor  go  further  than 
to  declare  that  this  one  is  a  thief,  a  murderer,  or  a  traitor.  For 
this  reason,  whoever  presumes  to  assert  these  things  about  his  neigh- 
bor, usurps  a  power  even  as  extensive  as  that  of  emperor  or  the 
whole  magistracy.  For  even  if  you  do  not  wield  the  sword,  you,, 
notwithstanding,  employ  your  virulent  tongue  to  the  reproach  and 
injury  of  your  neighbor. 

For  this  reason  God  wishes  to  restrain  us  from  speaking  any  evil 
of  a  fellow  creature,  even  if  he  be  guilty  and  we  are  conscious  of  it  ; 
much  less  if  we  are  uncertain,  and  have  received  our  information 
merely  from  report.  But  if  you  ask  :  "  Shall  I  say  nothing  about  it, 
when  I  know  it  to  be  true?"  Why  do  you  then  not  refer  it  to  law- 
ful judges?  But  you  will  say  :  "  I  am  unable  to  sustain  it  by  indu- 
bitable testimony,  and  I  might,  perhaps  subject  myself  to  the  danger 
of  incurring  punishment  for  a  false  accusation."  "Well !  beloved 
friend,  if  you  dread  the  consequences,  and  do  not  trust  to  appear  be- 
fore authorized  persons,  and  sustain  the  charge,  say  nothing  about  it ; 
but  if  you  know  it  to  be  true,  know  it  for  your  own  benefit,  and  not 
for  that  of  another ;  for  if  you  circulate  it,  even  if  it  be  true,,  you 
must  still  be  regarded  as  a  liar,  because  you  are  unable  to  make  it  ap» 
pear  true  :  and  besides,  you  act  like  a  wicked  wretch,  since  no  one  has 
a  right  to  speak  injuriously  of  the  honor  and  reputation  of  his  fellow 
man,  unless  that  honor  and  reputation  have  been  already  taken  away 
from  him  by  legal  authority. 

Consequently  every  thing  that  cannot  be  established,  as  it  should 
be,  may  be  regarded  as  false  evidence.  Wherefore,  whatever  is 
not  manifest  from  sufficient  testimony,  no  one  should  publish  or 
relate  as  truth.  And  in  a  word,  that  which  is  secret  should  be 
left  undivulged,  or  be  reproved  in  private,  as  we  shall  hear. 
Wherever  therefore,  a  secret  calumniator  approaches  you,  and  de- 
tracts from  the  character  of  another  by  slandering  him,  reprove  hira 
to   his  face,  that  he  may  blush.     By  tliis  means  many  mig-ht  be 


I 


OF    THE    EIGHTH    COMMANDMENT.  395 

put  to  silence,  who  would  otherwise  bring  an  innocent  person  into 
derision,  from  which  he  would  scarcely  extricate  himself.  For  it  is 
easy  to  take  away  the  honor  and  reputation  of  a  man,  but  it  is  diffi- 
cult for  him  to  regain  them. 

Thus  you  perceive  that  we  are  strictly  forbidden  to  publish  any 
thing  evil  concerning  our  neighbor ;  but  civil  magistrates,  minis- 
ters, and  parents  may  do  so,  that  this  commandment  be  under- 
stood as  not  permitting  evil  to  go  unpunished.  For  according  to  the 
fifth  commandment,  we  should  not  personally  injure  any  one  ;  but  the 
executioner,  by  virtue  of  his  office,  should  show  the  guilty  no  fa- 
vors, but  inflict  punishments  on  them;  which  he  may  do  without 
sinnino;  against  the  command  of  God,  because  God  has  instituted 
this  office  on  account  of  transgressors.  For  God  reserves  to  himself 
the  right  of  inflicting  punishment  according  to  his  own  will,  as  he 
threatens  in  the  first  commandment.  And  though  no  one,  as  an  indi- 
vidual, should  judge  or  condemn  any  one,  yet  if  those  do  not, 
who  are  authorized,  they  sin  indeed,  as  well  as  those  who  usurp 
that  authority.  For  necessity  requires  an  evil  deed  to  be  pro- 
claimed, and  submitted  to  examination  and  testimony.  And  this  is 
carried  into  effect  by  means  similar  to  those  which  a  physician  employs 
when  about  effecting  a  cure,  by  making  at  times,  in  private,  the 
necessary  examination  and  inspection  with  reference  to  his  patient. 
Thus,  magistrates,  fathers,  and  mothers,  yes,  even  brothers  and 
sisters,  and  other  good  friends,  are  under  obligation  to  each  other 
to  reprove  vice  when  it  is  necessary  and  beneficial  to  do  so. 

But  the  proper  method  of  restraining  vice,  would  be  to  observe 
the  order  prescribed  in  the  Gospel,  Matt.  18, 15,  where  Christ  says: 
"  If  thy  brother  shall  trespass  against  thee,  go  tell  him  his  fault 
between  thee  and  him  alone."  Here  you  have  a  precious  and  a 
noble  doctrine,  w^orthy  of  diligent  observance,  cautiously  directing 
your  influence  against  this  detestable  abuse.  Direct  your  conduct, 
then,  according  to  it,  in  order  that  you  may  not  so  unreservedly  de- 
tract from  the  character  of  your  fellow  man,  and  calumniate  him ; 
but  admonish  him  privately,  to  reform  himself.  And  pursue  a  simi- 
lar course  when  any  one  whispers  in  your  ear  the  errors  of  which 
this  or  that  individual  is  guilty  ;  advise  him  to  go  and  reprove  these 
offences,  if  they  have  fallen  under  his  observation,  and  if  not,  to  re- 
main silent. 

This  you  may  learn  from  the  administration  of  daily  family-go- 
vernment. For  this  is  the  method  pursued  by  the  father  of  a  fami- 
ly,— seeing  a  servant  neglecting  the  performance  of  his  duty,  he 
reproves  that  servant.     But  were  he  so  imprudent  as  to  leave  his 


396  THE    LARGER    CATECHISM. 

servant  at  home,  and  to  go  forth  upon  the  streets  for  the  purpose  of 
uttering  complaints  to  his  neighbors  against  him,  he  undoubtedly 
would  have  to  hear  this  declaration  :  "  Thou  fool,  vorhat  does  it  con- 
cern us,  why  do  you  not  reprove  him  yourself?"  If  he  were  to  observe 
this  advice,  he  would  act  in  a  very  brotherly  manner,  so  that  the 
evil  might  be  amended,  and  his  servant  sustain  his  honor  and  repu- 
tation. As  Christ  himself  also  says :  "  If  he  shall  hear  thee,  thou 
hast  gained  thy  brother,"  Matt.  18,  15.  Here  you  might  achieve  a 
great  and  memorable  deed.  Or  do  you  consider  it  a  small  thing  to 
gain  a  brother  ?  Let  all  the  monks  and  holy  orders  come  forward 
with  all  their  works  combined,  and  we  shall  see  whether  they  are 
able  to  claim  the  honor  of  having  gained  a  brother. 

Christ  farther  teaches :  "  If  he  will  not  hear  thee,  then  take  with 
thee  one  or  two  more,  that  in  the  mouth  of  two  or  three  witnesses 
every  word  may  be  established,"  verse  16.  Consequently,  we  should 
confer  with  the  individual  himself,  whom  it  concerns,  and  not  back- 
bite him ;  but  if  this  course  avails  nothing,  then  present  it  to  the 
proper  authorities  whether  to  a  civil  or  to  an  ecclesiastical  court. 
For  in  this  case  you  are  not  alone,  but  in  connection  with  those  wit- 
nesses, by  whom  you  are  able  to  convict  the  accused,  and  upon  whose 
testimony  the  judge  can  rely,  decide,  and  inflict  punishment.  In 
this  way  we  are  able  to  attain  the  object  in  a  regular  and  just  man- 
ner, restraining  the  evil  or  amending  it.  Otherwise,  if  you  defame 
another  by  detraction,  stirring  up  his  misdeeds,  the  bad  habits  of  no 
one  will  be  am.ended ;  and  afterwards,  when  you  must  appear  and 
testify,  you  will  deny  that  it  was  said  by  you.  It  would  there- 
fore be  serving  these  detractors  justly,  to  wound  the  intemperance 
of  their  tongues  severely,  so  that  the  desires  of  others  for  slander 
mio-ht  be  checked  by  it.  For  if  those  things  were  circulated  by  you, 
for  the  improvement  of  your  fellow  man,  acting  through  the  love  of 
truth,  you  would  not  skulk  around  privately,  avoiding  the  day 
and  the  light. 

All  these  things  are  said  with  respect  to  secret  sins.  But  when 
the  sin  is  so  distinctly  evident  that  it  is  known  by  the  judge  and 
every  one  else,  you  may,  without  committing  sin  in  any  respect, 
avoid  and  discard  the  perpetrator  as  one  who  has  exposed  himself  to 
shame ;  and  you  may  also  bear  witness  against  him  openly.  For  there 
can  be  no  scandal,  false  evidence,nor  injustice,  in  speaking  ofthat  which 
is  clearly  evident.  Even  as  at  present,  we  censure  the  doctrine  of  the 
pope,  which  appears  publicly  in  print,  and  which  is  proclaimed  through- 
out the  world.  For  if  the  sin  is  manifest,  manifest  reproof  should  also- 
follow,  so  that  each  cno  mav  know  how  loo-uard  himself  against  it. 


OF    THE    EIGHTH    COMMANDMENT.  397 

Thus  we  now  have  the  substance  and  general  meaning  of  this 
commandment, — that  no  one  should  injure  his  fellow  man  by  the  de- 
tractive malignity  of  his  tongue,  whether  friend  or  foe,  nor  speak 
evil  of  him,  whether  it  be  true  or  untrue,  if  it  be  not  done  by 
commandment  or  for  his  benefit  and  edification ;  but  he  should 
employ  his  tongue  profitably,  and  speak  the  best  of  every  one,  cov- 
ering over  the  sins  and  imperfections  of  his  neighbor,  excusino-, 
embellishing,  and  adorning  him  with  his  honor.  The  cause,  how- 
ever, should  be  chiefly  this,  which  Christ  indicates  in  the  Gospel, 
and  in  which  he  would  have  comprised  all  the  commandments  relat- 
ing to  neighbors  :  "  All  things  whatsoever  ye  would  that  men  should 
do  to  you,  do  ye  even  so  to  them.  Matt.  7, 12. 

We  are  also  taught  these  things  by  nature  itself,  in  our  own  bo- 
dies, as  St.  Paul,  1  Cor.  12,  22,  23,  says :  "  Nay,  much  more  those 
members  of  the  body  which  seem  to  be  more  feeble,  are  necessary. 
And  those  members  of  the  body  which  we  think  to  be  less  honorable, 
upon  these  we  bestow  more  abundant  honor ;  and  our  uncomely 
parts  have  more  abundant  comeliness."  The  face,  the  eyes,  the  nose, 
and  mouth,  no  one  conceals,  for  they  have  no  need  of  it,  being  in 
themselves  the  most  honorable  members  which  we  have ;  but  the 
most  uncomely,  of  which  we  are  abashed  if  they  should  be  ex- 
posed, we  conceal  with  the  greatest  care ;  and  our  hands  and  our 
eyes,  together  with  our  whole  body,  will  be  occupied  in  cover- 
ing and  veiling.  So  we  should  also  act  among  each  other,  decorat- 
ing whatever  is  dishonorable  and  defective  in  our  neighbor,  making 
every  effort  within  our  power  to  conduce  to  his  honor,  improving  and 
promoting  it.  And,  again,  we  should  restrain  whatever  might  re- 
sult in  his  dishonor.  And  particularly  is  it  an  amiable  and  a 
noble  virtue  in  him  who  is  able  to  put  the  best  construction  upon  all 
(excepting  that  which  is  evidently  wicked)  that  he  hears  said  about  his 
neighbor,  or  to  defend  it  in  the  most  efficient  manner,  against  the 
virulent  tongues  which  busy  themselves,  whenever  they  can  search  out 
or  discover  any  thing,  in  censuring  their  fellow  man,  and  in  the  most 
malignant  manner,  proclaiming  and  perverting  it ;  as  it  happens  at 
the  present  time,  especially  with  the  beloved  word  of  God  and  his 
ministers. 

Therefore,  in  this  commandment  there  are  very  many  good  works 
comprehended,  which  are  in  the  highest  degree  pleasing  in  the  sight 
of  God,  and  bring  with  themselves  superabundant  blessings  and  fa- 
vors, if  the  blind  world  and  the  false  saints  would  only  perceive  them. 
For  there  is  nothing  in,  nor  belonging  to  the  entire  man,  which  can, 
in  a  greatpr  deo-rpf  and  to  a  wider  extent,  both  accomplish  good  and 


398  TBE    LARGER    CATECHISM. 

effect  evil,  in  spiritual  as  well  as  in  civil  matters,  than  the  tongue, 
althongh  it  is  the  smallest  and  the  feeblest  member. 

THE    NINTH    AND    TENTH    COMMANDMENTS. 

Thou  shall  not  covet  thy  neighbor'' s  house. 

Then  shalt  not  covet  thy  neighbor's  wife,  nor  his  man-servant,  nor 

his  maid- servant,  nor  his  ox,  nor  his  ass,  nor  any  thing 

that  is  thy  neighbor's. 

These  two  commandments  were  given  almost  exclusively  to  the 
Jews,  although  they  are  partly  applicable  to  us.  For  they  do  not 
explain  them  as  referring  to  unchastity  or  theft,  since  these  are 
sufficiently  forbidden  in  the  foregoing  commandments ;  and  they 
also  held  that  they  had  observed  all  those  commandments,  if  they 
had  performed  externally  the  works  enjoined,  or  if  they  had  abstained 
from  those  forbidden.  For  this  reason  God  added  these  two  com- 
mandments, that  it  might  also  be  considered  as  sinful  and  forbidden 
to  covet  our  neighbor's  wife  or  possessions,  or  endeavor  to  obtain 
them  in  any  way  ;  and  especially,  since,  under  the  Jewish  govern- 
ment, servants  were  not  like  our  hirelings,  at  present,  at  liberty  to 
serve  for  wages  as  long  as  they  pleased,  but  they  were  the  property 
of  their  masters,  with  their  bodies  and  whatever  they  had,  like  cattle 
and  other  property.  And  besides  this,  the  Jews  also  had  power 
over  their  wives  to  put  them  away  publicly,  through  a  writing  of 
divorcement,  and  to  take  another.  Under  these  circumstances  they 
were  necessarily  exposed  to  the  danger,  if  any  one  desired  to 
have  the  wife  of  another,  of  his  taking  occasion,  by  some  means, 
both  to  put  away  his  own  wife,  and  to  alienate  the  wife  of  an- 
other, in  order  that  he  might  obtain  her  under  the  appearance  of 
justice.  Now  among  them  this  was  not  considered  either  a  sin 
or  a  disgrace,  as  little  as  it  now  is  when  a  father  of  a  family 
gives  his  servant  a  permit,  or  when  one  alienates  the  servant  of 
another. 

Therefore  they,  I  say,  thus  explained  these  commandments,  and 
correctly  too,  (though  they  are  somewhat  more  comprehensive,)  that 
no  one  should  presume  and  endeavor  to  obtain  the  possessions  of  an- 
other ;  his  wife,  for  instance,  his  domestics,  house  and  home,  lands, 
or  cattle,  even  with  a  good  appearance  and  pretext  of  justice,  yet 
with  injury  to  his  neighbor.  For  in  the  seventh  commandment,  the 
guilt  of  one  so  seizing  upon  the  property  of  another,  or  of  withholding 
from  our  neighbor  that  to  which  we  can  have  no  right,  is  forbidden. 


OF    THE   NINTH    AND    TENTH    COMMANDMENTS.  399 

But  here  it  is  also  forbidden  to  take  away  any  thing  from  our  neigh- 
bor, even  if  we  are  able  to  obtain  it  honorably  in  the  sight  of  the 
world,  so  that  no  one  would  dare  to  impeach  or  to  censure  us  with 
having  acquired  it  through  unjust  means. 

For  we  are  so  inclined  by  nature,  that  no  one  desires  another  to 
be  as  successful  as  himself,  and  every  one  accumulates  as  much  as 
he  can,  no  matter  what  the  condition  of  his  neighbor  may  be.  And 
still  we  wish  to  be  regarded  as  pious,  putting  on  the  best  appear- 
ance, and  concealing  the  imposture  ;  we  seek  after  and  devise  inge- 
nious artifices  and  crafty  schemes,  (which  are  now  daily  contrived 
with  consummate  skill,)  as  though  they  were  sanctioned  by  law  ;  and 
boasting  we  boldly  appeal  to  these ;  and  we  wish  them  to  be  called 
not  deceptions  or  frauds,  but  sagacity  and  prudence.  And  all  these 
are  suffered  by  jurists  and  judges,  who  distort  and  extend  the  law 
by  forced  constructions,  in  whatever  manner  it  will  apply  to  the  case, 
perverting  the  words  and  using  them  to  their  benefit,  regardless  of 
justice  and  the  necessities  of  their  fellow  man.  And  in  a  word,  he 
who  is  the  most  ingenious  and  expert  in  these  things,  is  most  favored 
by  the  laws,  as  they  also  say:  vigilantihus  jura  suhveniunt. 

This  last  commandment  is,  therefore,  not  given  for  abandoned 
knaves  in  the  sight  of  the  world,  but  particularly  for  those  who  wish 
to  appear  the  most  pious,  and  to  seek  applause,  desiring  to  be  esteemed 
honorable  and  blameless,  having  in  no  wise  transgressed  the  prece- 
ding commandments ;  as  the  Jews  especially,  and  many  great  nobles, 
lords,  and  princes,  desire  to  be  called  in  the  present  day.  For  the 
common  mass  of  people  are  embraced  in  the  seventh  commandment, 
= — which  is  of  a  more  general  import, — who  are  but  little  concerned 
how  they  may  obtain  their  possessions  with  honor  and  justice. 

Thus  these  things  occur  mostly  in  litigations,  in  which  persons  de- 
termine to  gain  something  from  their  neighbor,  and  to  deprive  hira 
of  his  just  rights.  For  instance,  when  a  person  contends  for  a  large 
legacy,  a  depending  fortune,  &c.,  he  avails  himself  of  those  means 
which  seem  to  have  an  appearance  of  justice,  and  he  so  embellishes 
the  matter  with  a  display  of  words,  that  the  court  must  favor  it,  and 
he  holds  the  property  by  such  a  title,  that  no  one  is  able  to  lay  claim 
to  it.  Moreover,  wlica  one^  desires  to  occupy  a  castle,  town,  an 
earldom,  or  something  else  of  great  value,  he  employs  so  many  re- 
sources, through  the  instrumentality  of  his  friends,  and  whatever 
other  means  he  is  able  to  effect,  that  another,  being  driven  away, 
the  possession  is  adjudged  to  himself;  and  besides,  it  is  confirmed  by 
seal  and  writing,  so  that  it  may  be  said  that  he  gained  it  with  honesty 
and  the  titlr»  of  a  prince. 


400  THE    LARGER    CATECHISM. 

Similar  practices  are  also  carried  on  in  common  traffic  and  con-* 
tracts,  in  which  one,  through  grasping  cupidity,  defrauds  another,  so 
that  the  latter  must  be  perpetually  on  his  guard,  or  be  deceived  and 
defrauded,  or  whatever  contributes  to  the  interest  and  advantage  of 
the  former ;  and  the  one  who  has  been  defrauded,  may  probably,  on 
account  of  pressing  necessity  or  debt,  not  be  able  to  retain  his  pro- 
perty, or  to  redeem  it  without  sustaining  serious  injury ;  so  that  the 
other  one  obtains  it  for  half  or  less  than  half  of  its  value.  And  yet 
this  is  not  considered  as  taking  unjustly  or  stealing,  but  as  buying 
honorably.  According  to  the  common  saying,  "  Let  the  first  be  the 
best — let  each  one  watch  his  own  interest,  regardless  of  the  condi- 
tion of  another."  And  who  would  be  skilful  and  ingenious  enough 
to  think  of  all  the  ways  in  which  wealth  may  be  accumulated  under 
this  appearance  of  justice?  which'the  world  does  not  consider  un- 
just ;  nor  will  it  see  that  by  this  means  our  fellow  man  is  injured, 
and  must  be  deprived  of  these  things,  the  want  of  which  he  cannot 
bear  without  pain  ;  when  at  the  same  time  there  is  no  one  who 
desires  such  practices  to  be  exercised  towards  himself;  from  which  it 
is  easy  to  perceive  that  this  kind  of  resource  and  appearance  is  false. 

A  similar  course  was  pursued  with  respect  to  women  among  the 
ancients,  who  could  contrive  such  artifices,  when  one  was  pleased 
with  the  wife  of  another,  that  he  could  within  himself  or  through  the 
instrumentality  of  others,  (as  there  w^ere  various  ways  and  means  which 
could  be  devised,)  so  contrive,  that  her  husband  became  displeased  with 
her,  or  that  she  resisted  him  or  so  conducted  herself,  that  he  must  put 
her  away,  and  permit  this  one  to  have  her.  This  doubtless  prevailed 
very  much  among  the  Jews,  as  we  also  read  in  the  Gospel,  concern- 
ano-  King  Herod,  that  he  married  his  own  brother's  wife,  even  whilst 
his  brother  was  yet  living,  who,  nevertheless,  wished  to  be  an  ho- 
norable, pious  man,  as  St.  Mark  testifies,  Mark,  6,  20.  But  such 
examples,  I  trust  will  not  be  tolerated  among  us,  since  under  the 
•New  Testament  dispensation  the  married  are  forbidden  to  sepa- 
rate themselves  from  each  other,  unless  it  were  in  such  a  case 
as  when  one  takes  away  the  chosen  spouse  of  another,  through  cunning 
artifices  or  dexterity.  But  among  us,  however,  it  is  not  a  rare  thing 
for  one  to  alienate  the  servant  or  handmaid  of  another,  or  otherwise 
to  lead  her  away  by  the  pursuasion  of  flattering  words. 

Now,  let  all  these  things  happen  as  they  may,  we  should  know, 
that  it  is  not  the  will  of  God  that  you  should  take  away  any  thing 
from  your  neighbor,  which  belongs  to  him,  so  as  to  reduce  him  to 
want,  in  order  to  satiate  your  avariciousdesires,  evenif  you  can  hold 
it  henornblx  in  the  ^it;h^  of  the    world.      For   it   is   an    insidious  de- 


OF    THE   NINTH   AND    TENTH  COMMANDMENTS.  401 

ception,  practiced,  as  it  is  said,  under  a  false  coloring,  to  prevent  it 
from  being  detected.  For  even  if  you  act  as  if  you  had  done  no  one 
injustice,  you  have  still  encroached  on  your  neighbor's  rights,  and  if 
it  is  not  called  stealing  or  cheating,  it  is,  however,  coveting  the  pro- 
perty of  your  fellow  man ;  that  is,  striving  after  it,  taking  from 
him  without  his  consent,  and  envying  that  which  God  has  bestowed 
upon  him.  And  even  if  the  judge  and  every  one  must  allow  it  to 
you,  yet  God  will  not ;  for  he  truly  perceives  the  deception  of  the 
heart  and  the  cupidity  of  the  w^orld,  which,  if  we  grant  it  a  finger's 
breadth,  will  take  4;he  length  of  an  ell,  so  that  finally  manifest  in- 
justice and  violence  result  from  it. 

We,  therefore,  understand  these  commandments  according  to  their 
common  meaning : — First,  that  they  forbid  us  to  desire  our  neighbor 
any  injury,  or  to  assist  or  to  be  instrumental  in  injuring  him ;  but  on 
the  other  hand,  they  require  us  willingly  to  allow  him  whatever  justly 
belongs  to  him,  and  to  favor  him  in  it ;  moreover,  to  promote  him 
in  whatever  may  contribute  to  his  interest  and  advantage,  and  to 
defend  the  same,  as  we  would  that  others  should  do  unto  us.  And 
consequently,  they  are  particularly  given  in  opposition  to  envy  and 
insatiable  avarice,  in  order  that  God  may  remove  the  cause  and  the 
source,  from  which  all  the  evils  spring,  through  which  our  neighbor 
is  injured.  For  this  reason  he  has  plainly  expressed  them  with  these 
words  :  "  Thou  shalt  not  covet,"  &c.  For  he  especially  desires  to 
have  the  heart  pure,  although  we  cannot  attain  this  purity  while  this 
life  endures ;  so  that  these,  indeed,  as  well  as  all  others,  remain  com- 
mandments, which  continually  accuse  us,  and  indicate  how  impious 
we  are  in  the  sight  of  God. 

CONCLUSION   OF    THE    TEN    COMMANDMENTS. 

Thus  we  have  the  ten  commandments,  the  essence  of  the  divine 
doctrine,  showing  what  we  should  observe  in  order  that  our  whole 
lives  may  be  acceptable  in  the  sight  of  God ;  and  moreover,  the 
true  fountain  and  source,  from  which  nust  spring  and  into  which 
must  return,  all  works  which  are  to  be  considered  good ;  so  that 
"without  the  ten  commandments  no  work  nor  course  of  conduct  can 
be  good  and  pleasing  in  the  sight  of  God,  let  it  be  as  great  and  as 
precious  in  the  sight  of  the  world  as  it  will.  Now,  let  us  see  what 
our  great  and  notable  saints  are  able  to  boast  of,  concerning  their 
spiritual  orders  and  their  great  and  difficult  works  which  they  have 
devised  and  established,  omitting  those  embraced  in  the  decalogue, 
as  if  they  were  much  too  insisrnificant,  or  as  if  thev  had  been  lonff 

51 


402  THE   LARGER   CATECHISM, 

since  accomplished.  I  am  indeed  of  the  opinion,  that  we  would  all 
find  enough  here  to  engage  our  utmost  endeavors,  to  observe  these, 
■ — lenity,  patience,  and  love  towards  enemies,  chastity,  benevolence, 
&c.,  and  all  that  is  connected  with  these  virtues.  But  works  of  this 
kind  have  no  authority  and  splendor  in  the  eyes  of  the  world.  For 
they  are  not  proud  and  haughty,  nor  confined  to  certain  particular 
times,  places,  modes,  and  customs,  but  they  are  common  daily  do- 
mestic performances,  which  one  neighbor  is  able  to  exercise  towards 
another ;  therefore  they  have  no  respectability  or  reputation- 

But  the  former  works  excite  the  curiosity  and  attention  of  men, 
being  promoted  with  the  most  pompous  ceremonies,  great  expenses, 
and  royal  edifices;  and  they  are  so  embellished  that  all  things  must 
appear  brilhant  and  splendid; — here  they  burn insence  ;  here  they 
sing  and  tinkle ;  here  they  light  up  tapers ;  so  that  on  account  of 
these  things  nothing  else  can  be  heard  or  seen.  For  the  appearance 
of  a  priest  'i  a  surplice  decorated  with  gold,  or  the  sitting  of  a  lay- 
man during  the  whole  day  in  the  church  on  his  knees,  is  called  a 
precious  work,  which  no  one  is  able  to  extol  sufficiently ;  but  the 
diligent  attention  of  a  poor  little  girl  to  an  infant,  and  the  faithful 
performance  of  that  which  is  commanded  her,  must  be  regarded  as 
not!  Jng.  What  else  should  monks  and  nuns  expect  in  their  cloisters  ? 
But  observe,  is  this  not  an  execrable  presumption  of  those  desper- 
ate saints,  who  presume  to  discover  orders  and  a  course  of  life,  better 
and  more  sublime  than  those  taught  in  the  ten  commandments ;  af- 
firming, as  already  said,  that  this  is  merely  an  ordinary  course 
of  life,  for  the  observance  of  common  persons :  but  that  theirs  is 
proposed  for  the  saints  and  the  perfect.  Nor  do  these  poor  blind 
persons  see  that  no  man  is  able  to  arrive  at  such  a  state  of  perfection, 
as  will  enable  him  to  keep  one  of  the  ten  commandments,  as  it 
should  be  kept,  but  that  it  is  still  necessary  for  faith  and  the  Lord's 
prayer,  to  come  to  our  assistance,  (as  we  shall  hear,)  through  which 
we  seek  and  implore,  and  continually  receive  this  grace  and  virtue. 
Their  glorying  is  therefore  not  otherwise  than  if  one  should  boast 
and  say  :  "  It  is  true  I  have  not  a  farthing  with  which  to  pay,  but 
I  hope  easily  to  pay  ten  guilders." 

1  insist  upon  these  things  in  order  that  we  may  once  be  libe- 
rated from  this  miserable  abuse,  which  has  so  deeply  taken  root,  and 
which  still  adheres  to  every  one ;  and  in  order  that  we  accustom 
ourselves  to  have  our  eyes  intent  upon  these  things  alone,  in  every 
condition  of  life  on  earth,  and  to  be  solicitous  about  them.  For  no 
doctrine  or  orders  will  ever  be  produced  which  will  be  equal  to  the- 
ten  cjoramandraenls,  since  they  propose  a  character  so  exalted,  that 


CONCLUSION   OP   THE   TEN    COMMANDMENTS.  403 

HO  one  is  able  through  the  powers  of  man,  to  attain  it ;  and  whoever 
attains  it,  is  a  heavenly,  angelic  being,  far  superior  to  all  the  sanc- 
tity of  the  world.  Take  these  commandments  into  consideration,  then, 
and  use  every  exertion,  devoting  all  your  power  and  energy  to  them, 
and  you  will  find  so  much  to  perform,  indeed,  that  you  will  neither 
seek  nor  esteem 'any  other  works.  Let  this  suffice,  in  reference 
to  the  first  part  of  the  common  Christian  doctrine,  being  considered 
at  sufficient  length,  both  for  instruction  and  admonition ;  yet  in  con- 
clusion, we  must  repeat  the  text  which  belongs  here,  and  which  we 
have  also  spoken  of  before,  in  the  first  commandment,  in  order  that 
we  learn  what  God  wishes  to  have  depending  on  it,  so  that  we  may 
diligently  learn  to  inculcate  and  exercise  the  ten  commandments. 

"  I  the  Lord  thy  God  am  a  jealous  God,  visiting  the  iniquity  of 
the  fathers  upon  the  children  unto  the  third  and  fourth  generation 
<if  them  that  hate  me  ;  and  showing  mercy  imto  thousands  of  them 
that  love  me  and  keep  my  commandments.''^ 

Although  this  Declaration  as  we  have  already  heard,  is  annexed 
to  the  first  commandment,  yet  it  was  laid  down  for  the  sake  of 
all  of  them,  since  they  should  conjointly  be  referred  and  directed  to 
it.  For  this  reason  I  have  said  that  it  should  be  held  forth  to  youth,, 
and  be  impressed  upon  their  minds,  so  that  they  may  learn  and  re- 
tain it,  in  order  that  they  may  see  what  should  urge  and  constrain 
us  to  observe  these  ten  commandments ;  and  we  should  not  regard  it 
in  any  other  light,  than  that  it  is  joined  with  each  one  in  particular, 
•so  that  it  pertains  and  relates  to  all  of  theme 

Now,  as  we  have  already  said,  there  is  both  a  terrible  menace 
and  a  gracious  promise  embraced  in  these  words,  for  the  purpose 
of  terrifying  and  warning,  and  moreover,  of  provoking  and  enticing, 
in  order  that  we  may  receive  God's  word  in  holy  sincerity,  since 
he  himself  expresses  how  much  is  depending  upon  it,  and  how 
inflexibly  he  will  insist  upon  it,  namely :  that  he  will  severely  and 
terribly  punish  all  who  contemn  and  transgress  his  commandments  ; 
and  again,  how  abundantly  he  will  reward,  favor,  and  bless  with 
every  kind  of  beneficence,  those  who  greatly  esteem  them,  and  cheer- 
fully act  and  live  according  to  them.  By  this  means  he  requires  that 
all  should  proceed  from  a  heart  which  fears  God  alone,  and  keeps  him 
■ever  present  to  its  thoughts  through  such  fear,  abstaining  from  all  that 
•ris  contrary  to  his  will,  so  as  not  to  provoke  him ;  and,  on  the  other 
•hand,  which  trusts  in  him  alone,  and  performs,  through  love  to  him,  that 
which  he  desires,  since  he  permits  himself  to  be  h"ard  as  affection- 
ately as  a  father,  and  offers  unto  all  favors  and  blessings. 
'  ind  in  like  manner  the  true  meaning  and  the  proper  explanation 


404  THE  LARGER   CATECHISM. 

of  the  first  and  principal  commandment,  from  which  all  others  should 
spring  and  proceed,  is  nothing  else  but  that  which  these  words : 
Thou  shalt  Iiave  no  other  gods — express  in  the  simplest  terms, 
as  required  here :  thou  shalt  fear  and  love  me  as  thine  own  true 
God,  and  trust  in  me ;  for  whatever  heart  is  thus  inclined  towards 
God,  has  fulfilled  this  and  all  other  commandments.  And  again, 
whoever  fears  and  loves  any  thing  else  either  in  heaven  or  on  earth, 
observes  neither  this  nor  any  other  commandment.  Therefore,  the 
whole  Scripture  has  every  where  enforced  and  inculcated  this  com- 
mandment, directing  all  things  upon  these  two, — fear^and  confidence 
in  God ;  and  especially  does  the  psalmist  David  teach  it  throughout  the 
Psalms,  for  instance,  where  he  says :  "  The  Lord  taketh  pleasure  in 
them  that  fear  him,  in  those  that  hope  in  his  mercy,"  Psalm  147, 11, 
— explaining  this  commandment  in  one  verse,  and  implying  even 
thus  much :  the  Lord  taketh  pleasure  in  those  who  have  no  other 
gods. 

Let  the  first  commandment,  then,  enlighten  the  whole ;  let  it  dif- 
fuse its  radiance  over  the  rest ;  and  let  the  Declaration  attached  to 
the  first  commandment,  unite  and  hold  them  all  together  in  bright 
harmony,  like  a  wreath  of  flowers  on  a  circular  band,  which  the  eye 
may  continue  to  pass  over  repeatedly,  without  forgetting  a  single 
flower.  For  instance,  we  are  taught  in  the  second  commandment 
to  fear  God,  and  not  to  misuse  his  name  in  swearing,  lying,  cheat- 
ing, and  in  other  deceptive  and  dishonorable  practices,  but  to  use 
it  correctly  and  truthfully  in  supplication,  prayer,  praise,  and  giv- 
ing of  thanks,  through  the  love  and  confidence  resulting  from 
the  first  commandment.  And  in  like  manner  this  reverence  Should 
inspire  warm  confidence  and  love ;  not  contempt  of  his  -^»^ord,  but 
a  desire  to  hear  and  learn  it  cheerfully,  to  honor  it  and  to  hold  it 
sacred. 

And  it  extends,  moreover,  through  the  following  command- 
ments, all  of  which  are  to  be  observed  towards  our  neighbor  by 
virtue  of  the  first  commandment ;  and  this  order  should  be  followed 
out,  that  we  honor  our  father  and  our  mother,  our  superiors,  and  the' 
whole  magistracy,  and  be  subservient  and  obedient,  not  on  account 
of  their  will,  but  on  account  of  the  will  of  God.  And  you  should 
not  be  urged  to  the  performance  or  to  the  neglect  of  any  of  these 
duties,  merely  in  consideration  of  your  parents,  or  through  fear  or 
love  towards  them ;  but  you  should  especially  observe  that  which 
God  desires,  and  will  very  strictly  require  of  you  :  if  you  neglect  it, 
you  incur  the  displeasure  of  a  wrathful  Judge,  or  if,  on  the  other 
hand,  you  observe  jt,  you  BPrnre  a  beiipvolent  Fathf^r, 


CONCLUSION  OF   THE  TEN   COMMANDMENTS.  405 

Again,  that  you  do  your  fellow  man  no  injury  or  violence, 
nor  encroach  upon  his  rights  in  any  respect,  whether  it  be  in  refer- 
ence to  his  own  body,  or  to  his  wife,  or  to  his  property,  or  to  his 
honor,  or  to  his  just  claims,  as  they  are  commanded  in  this  order, 
even  if  you  might  have  room  and  occasion  for  it,  and  if  no  one  would 
reprove  you  for  it ;  but  that  you  do  good  unto  all,  helping  and  pro- 
moting them  whenever  and  in  whatever  respect  you  can,  through 
love  and  pleasure  towards  God  alone,  in  full  confidence  that  he  will 
abundantly  reward  you  for  all.  Thus  you  see  then,  how  the  first 
commandment  is  the  head  or  fountain,  which  passes  through  all  the 
others,  and  to  which  they  all  return  and  cleave ;  so  that  the  end  and 
the  beginning  are  indissolubly  united  and  bound  up  in  each  other. 

It  is  useful  and  necessary,  I  say  then,  to  present  these  things  con- 
tinually to  the  young,  and  to  inculcate  and  impress  them  deeply  on 
their  minds,  in  order  that  they  may  be  reared  up,  not  merely  by  con- 
straint and  through  fear  of  the  rod,  like  beasts,  but  in  the  fear  and 
honor  of  God.  For  they  themselves  would  be  spontaneously  moved 
and  urged  to  perform  the  will  of  God  with  cheerfulness,  if  they  se- 
riously consider  and  cordially  reflect,  that  these  are  not  the  idle 
talk  of  men,  but  the  commandments  of  that  Divine  Being,  who 
so  seriously  enjoins  them,  and  who  punishes  those  who  contenm 
them,  pouring  out  his  wrath  over  them ;  but  on  the  other  hand, 
remunerating  those  who  observe  them,  with  inestimable  benignity. 
Therefore  it  was  commanded  in  the  Old  Testament  not  without 
reason,  that  the  ten  commandments  should  be  written  on  all  the 
walls  and  every  corner,  yes,  even  upon  their  garments,  not  merely 
for  the  purpose  of  standing  written  here,  and  of  being  carred  about 
as  a  spectacle,  as  the  Jews  did,  but  to  be  perpetually  before  our 
eyes,  and  continually  in  our  memory,  in  all  our  business  and  ac- 
tions. And  let  each  one  permit  them  to  be  his  daily  exercise,  in 
all  circumstances,  occupations,  and  dealings,  as  if  they  were  stand- 
ing written  on  every  place  at  which  he  directs  his  eyes,  yes, 
wherever  he  stands  or  goes.  Thus  we  would  find  sufficient  cause  to 
exercise  the  ten  commandments,  both  for  ourselves  at  home,  and  to- 
wards our  neighbors,  so  that  it  would  be  unnecessary  for  any  one  to 
labor  in  seeking  a  cause. 

Now,  from  all  this  we  can  easily  perceive  how  highly  these  ten 
commandments  should  be  exalted  and  extolled,  above  all  orders, 
commands,  and  works,  which  men  otherwise  teach  and  exercise. 
For  here  we  can  boast  and  say,  let  all  the  wise  and  the  saints  come 
forward,  and  see  whether  they  are  able  to  produce  a  single  work 
like  these  commandments,  which  God  requires  so  solemnly,  and  en- 


406  THE    LARGER    CATECHISM. 

joins  with  his  most  terrible  threatenings  of  punishment,  and  adds, 
besides,  a  most  glorious  promise,  that  he  will  shower  us  over  with 
all  blessings  and  benignity.  We  should,  therefore,  teach  them  in 
preference  to  all  others,  holding  them  high  and  precious  in  our  esti- 
mation, as  the  noblest  treasure  given  of  God. 


PART  II. 

OF  THE  CREED. 

Hitherto  we  have  heard  the  first  part  of  the  Christian  doctrine, 
and  perceived  all  that  God  wishes  us  to  perform,  and  all  from  which 
he  desires  us  to  abstain.  Here  then,  the  Creed  properly  follows, 
which  presents  to  us  all  that  we  must  expect  and  receive  from  God  ; 
and  to  speak  briefly,  it  teaches  us  to  acknowledge  him  wholly  and 
entirely.  Which  should  contribute  even  to  enable  us  to  perform  that 
which  is  required  of  us  in  the  ten  commandments;  for  they  are,  as 
we  have  stated  above,  so  sublime  and  lofty  in  their  institution,  that 
all  the  powers  of  man  are  far  too  low  and  feeble  to  observe  them. 
It  is  as  necsssaiy,  therefore,  to  teach  this  part,  as  it  is  to  teach 
the  former,  in  order  that  we  may  know  how  to  observe  the  com- 
mandments, and  from  what  source  and  through  what  means  this 
power  is  to  be  derived.  For  if  we  were  able  to  keep  them  by  our 
own  powers,  as  they  should  be  kept,  we  would  have  no  need  of  any 
thing  further,  neither  the  Creed,  nor  the  Lord's  prayer.  But  before 
we  proceed  to  explain  these  benefits,  and  the  necessity  of  the  Creed, 
it  is  sufficient,  first,  for  those  who  are  entirely  inexperienced  to  learn 
to  comprehend  and  understand  the  Creed  in  itself. 

Heretofore,  in  the  beginning,  the  creed  was  divided  into  twelve 
articles.  Although  there  are  a  great  many  more  articles,  if  we  should 
comprehend  singly  all  the  particulars  which  are  in  the  Scriptures, 
cind  which  pertain  to  the  Creed ;  nor  could  they  be  distinctly  de- 
fined with  so  few  words.  But,  in  order  that  it  may  be  compre- 
hended in  the  easiest  and  most  simple  manner,  as  it  is  to  be  taught 
to  children,  we  shall  briefly  comprise  the  Creed  in  three  chief  articles, 
according  to  the  three  persons  of  the  Trinity,  and  to  these  articles  all 
that  we  believe  is  referred,  so  that  the  first  article,  concerning  God 
the  Father,  explains  creation ;  the  second,  concerning  the  Son,  re- 
demption ;  the  third,  concerning  the  Holy  Spirit,  sanctification.  As 
if  the  creed  were  briefly  comprehended  in  so  many  words :  I  believe 
in  God  the  Father,  who  has  created  me  :  T  believe  in  God  the  Son, 


OF    THE   CREED.  407 

who  has  redeemed  me ;  I  believe  in  the  Holy  Spirit  who  sanctifies  me. 
One  God  and  one  faith  but  three  persons;  therefore,  also  three 
articles  or  confessions.  Thus  we  shall  now  briefly  pass  over  the 
words  of  the  Creed. 

ARTICLE    1. 

I  believe  in  God  the  Father,  Almighty  Maker  of  heaven  and  earth. 

Here  it  is  delineated  and  prefigured  in  very  few  words,  what 
the  essence,  the  will,  the  operation,  and  the  influence  of  God  the 
Father  are.  For,  since  the  ten  commandments  teach  that  we  should 
not  have  more  than  one  God,  the  question  might  then  arise :  What 
kind  of  a  being  is  this  God  ?  what  does  he  do  ?  how  can  he  be 
praised,  or  delineated  and  described,  so  as  to  be  known  ?  This  the 
following  article  teaches,  so  that  faith  is  nothing  but  an  answer 
and  a  confession  of  Christians,  founded  on  the  first  commandment. 
As  when  we  ask  a  child :  Beloved,  what  kind  of  God  have  you  ? 
— what  do  you  know  about  him  ? — that  it  can  reply  :  This  is  my 
God,  first,  the  Father  who  has  created  the  heaven  and  the  earth ; 
excepting  this  one  alone,  I  hold  nothing  else  as  God  ;  for  there  is  no 
one  else  who  could  create  heaven  and  earth. 

But  for  the  learned,  and  those  who  have  made  some  proficiency 
in  the  knowledge  of  the  Scriptures,  we  might  expatiate  upon  each 
of  these  three  articles,  and  divide  them  into  as  many  parts  as  there 
are  words.  But  for  young  pupils,  it  is  sufficient,  at  present,  to 
notice  the  most  important  points,  namely,  as  we  have  stated,  that 
this  article  pertains  to  creation,'  and  that  we  rely  upon  the  words  : 
Creator  of  heaven  and  earth.  What  then  is  implied,  or  what  do  you 
understand  by  the  words  :  /  believe  in  God  the  Father,  Almighty 
Maker,  &c.  ?  Answer  :  I  mean  and  believe  that  I  am  a  creature  of 
God ;  that  is,  that  he  has  given  me,  and  continually  preserves  my 
body,  soul,  and  life,  and  all  my  members ;  my  senses,  reason,  and 
understanding,  and  the  like  ;  meat  and  drink,  raiment  and  sustenance, 
wife  and  children,  domestics,  house  and  residence,  &c.  And  be- 
sides; he  permits  all  creatures  to  contribute  to  the  benefits  and  ne- 
cessaries of  life — the  sun,  the  moon,  and  the  stars  in  the  firmament ;' 
day  and  night ;  air,  fire,  w^ater,  earth,  and  whatever  they  produce 
and  are  able  to  bring  forth  ;  fowls,  fish,  animals,  grain,  and  all  kinds 
of  growth.  Again,  those  blessings  which  are  of  a  more  secular  and 
temporal  kind,  good  government,  peace,  and  security.  So  that  we 
learn  from  this  article,  that  no  one  of  us  possesses  life,  or  any  of 
those  things  which  we  have  just  enumerated,  or  w-hich  may  be 
hereafter  mentioned,  of  himself;  nor  is  lie  able  (o  preserve  nw\  ot* 


408  THE   LARGER    CATECHISM. 

them,  no  matter  how  small  and  insignificant  it  may  be  ;  for  all  are 
comprehended  in  this  word  Maker. 

We  also  confess,  moreover,  that  God  the  Father  has  not  only  giv- 
en us  all  those  things  which  we  have  and  behold ;  but  that  he  also 
protects  and  defends  us  daily  against  all  evil  and  calamity,  and  averts 
all  kinds  of  danger  and  misfortune.  And  all  this  he  does,  unmerited 
by  us,  through  pure  love  and  goodness,  like  an  affectionate  father, 
who  takes  care  of  us,  so  that  no  evil  befall  us.  A  further  conside- 
ration, however,  of  these  things  pertains  to  the  other  two  parts  of 
this  article,  where  we  say.  Almighty  Father. 

Hence  it  is  easy  to  infer,  and  it  naturally  follows,  since  God  daily 
gives,  sustains,  and  preserves  all  that  we  possess,  together  with  all 
that  is  in  heaven  and  on  earth — that  we  are  under  obligation  to  love, 
to  praise,  and  to  thank  him  continually,  and  in  a  word,  thus  to  serve 
him  wholly  and  entirely,  as  he  requires  and  orders  in  the  ten  com- 
mandments. Here  there  would  be  a  great  deal  to  say,  if  any  one 
should  describe  how  few  there  are  who  believe  this  article.  For  we 
all  pass  over  it  superficially,  hearing  and  repeating  it,  but  we  do  not 
see  and  cortsider  what  the  words  convey  to  us.  For  if  we  believed 
it  sincerely,  we  would  also  act  according  to  it,  and  not  so  proudly 
pass  along  with  insolent  pride,  as  if  we  possessed  life,  opulence, 
power,  and  honors,  &c.,  of  ourselves,  that  others  must  fear  and  serve 
us,  as  the  unhappy,  perverted  world  is  accustomed  to  do,  which  is 
clouded  in  its  own  blindness — misusing  all  the  gifts  and  blessings  of 
God  in  its  arrogance,  avarice,  voluptuousness,  and  disgraceful  plea- 
sures alone,  without  once  looking  up  to  God  for  the  purpose  of 
returning  thanks  to  him,  or  of  acknowledging  him  as  Lord  and 
Creator. 

For  this  reason  we  all  should  be  humbled  and  alarmed  by  this 
article,  if  we  truly  believe  it.  For  we  daily  commit  sins  with  our 
eyes,  our  ears,  and  hands ;  with  our  bodies  and  souls ;  with  our  mo- 
ney and  property,  and  with  all  that  we  have ;  especially  those  who 
still  war  against  the  word  of  God ;  yet  Christians,  however,  have 
this  advantage,  that  they  acknowledge  themselves  to  be  under  obli- 
gation to  serve  and  obey  him  for  the  blessings  conferred  on  them. 

Wherefore,  this  article  should  be  daily  exercised  and  impressed  on 
our  minds,  and  repeated  in  our  memories  in  all  that  presents  itself  to 
our  eyes,  and  occurs  to  us,  and  when  we  have  been  rescued  from 
dangers  and  difficulties ;  inasmuch  as  God  grants  us  all  these  bless- 
ings and  procures  them  for  us,  in  order  that  we  may  perceive  and 
experience  his  fatherly  alTectioii  and  superabundant  love  towards  us. 
By  this  our  liearls  woukl  lie  warmed  and  aniinated  with  thankfulness. 


OF    THE   CREED.  409 

and  induced  to  use  all  these  blessings  to  the  honor  and  glory  of  God. 
Thus  we  have  this  article  in  the  most  compendious  form,  so  far 
as  it  is  necessary  for  the  inexperienced  to  learn  at  first,  both  as  to 
what  we  have  and  receive  from  God,  and  what  we  are  under  obli- 
gation to  do  ;  a  knowledge  almost  unlimited ;  a  treasure  of  inesti- 
mable value.  For  here  we  see  how  the  Father  has  given  himself 
unto  us,  with  all  creatures,  and  presides  over  us  in  this  life,  in  the 
most  bountiful  manner ;  besides  that  he  showers  us  over  with  in- 
effable and  eternal  blessings,  through  his  Son  and  Ploly  Spirit,  as  we 
shall  hear. 

ARTICLE     II. 

And  in  Jesus  Christ,  his  only  Son,  our  Lord,  who  was  conceived 
by  the  Holy  Ghost,  born  of  the  Virgin  Ma7-y,  suffered  under 
Pontius  Pilate,  was  crucified,  died  and  was  buried.  He  descended 
into  hell ;  on  the  third  day  he  rose  again  from  the  dead;  he  ascended 
into  heaven,  and  sits  at  the  right  hand  of  God  the  Father  Al- 
mighty ;  from  thence  he  shall  come  to  judge  the  quick  and  the 
dead. 

Here  we  learn  to  know  the  second  person  of  the  Trinity,  and  we 
perceive  what  we  derive  from  God  besides  the  temporal  blessings 
mentioned  above,  namely,  how  he  has  poured  out  himself  wholly  and 
entirely,  and  reserved  nothing.  Now  this  article  is  very  full  and 
comprehensive ;  but  in  order  that  we  may  discuss  it  also  in  a 
brief  and  simple  manner,  we  shall  take  up  before  us  a  single  word, 
and  comprise  in  it  the  whole  sum  and  substance  of  the  article, 
namely,  as  we  have  stated,  that  we  may  learn  how  we  are  re- 

«ned  ;  and  we  should  rely  on  these  words :  In  Jesus  Christ  our 

Now,  when  it  is  asked,  What  do  you  believe  in  the  second  article 
concerning  Jesus  Christ  ?  reply  briefly :  I  believe  that  Jesus  Christ 
the  true  Son  of  God  became  my  Lord.  What  is  meant,  then, 
by  becoming  Lord  ?  It  is  this,  that  he  has  redeemed  me  from  sin, 
from  Satan,  from  death,  and  from  all  misfortune.  For  before  this  I 
had  no  Lord  nor  King,  but  I  was  chained  under  the  power  of 
Satan,  condemned  to  death,  and  entangled  in  sin  and  blindness. 

For  when  we  were  first  created,  and  when  we  had  received 
inestimable  blessings  from  God  the  Father,  the  devil  came,  envi- 
ous of  our  felicity,  and  drew  us,  by  his  craft,  into  disobedience,  sin, 
and  every  kind  of  misfortune,  so  that  we  lay  under  the  wrath  and 
displeasure  of  God,  adjudged  lo  eternal  punishment,  as  we  deserved 

52 


410  THE   LARGER   CATECHISM. 

and  merited.  Here  there  was  neither  counsel,  nor  help,  nor  conso- 
lation, until  this  only  and  eternal  Son  of  God,  moved  by  the  impulses 
of  fathomless  goodness,  commiserated  us  in  our  deplorable  and  ca- 
lamitous condition,  and  descended  from  heaven  to  help  us.  Thus, 
then,  the  powers  of  those  tyrants  and  oppressors  are  put  to  flight  and 
suppressed,  and  Jesus  Christ  has  succeeded  in  their  stead — the  Lord 
of  life,  righteousness,  all  good,  and  salvation,  and  has  rescued  us 
poor,  lost  creatures  out  of  the  jaws  of  hell, — gained  and  libera- 
ted us,  restored  us  into  the  favor  and  grace  of  the  Father,  and 
has  received  us  as  his  own  property,  into  his  care  and  protection, 
that  he  may  rule  us  through  his  righteousness,  wisdom,  power,  life, 
and  benevolence. 

Therefore  the  sum  of  this  article  is,  that  the  word  Lord  signifies^ 
in  its  most  simple  meaning,  as  much  as  Redeemer,  that  is,  the  one  who 
has  brought  us  from  Satan  to  God — from  death  to  life — from  sin  to- 
righteousness,  and  thus  preserves  us.  The  parts,  however,  which 
succeed  each  other  in  this  article,  chiefly  serve  to  illustrate  and 
explain  this  redemption, — how  and  through  what  means  it  came  to 
pass  ;  that  is,  how  dear  and  precious  a  price  it  cost  Christ,  what  he 
bestowed  upon  it,  what  he  hazarded  to  gain  us  and  to  bring  us  into  his 
kingdom ;  namely,  he  became  man,  was  begotten  by  the  Holy  Ghost, 
and  born  of  the  Virgin  Mary,  free  from  all  sins,  in  order  that  he  might 
be  the  Lord  of  sin ;  moreover,  he  suffered,  died,  and  was  buried, 
that  he  might  make  expiation  for  me,  and  make  compensation  for 
my  transgressions,  not  with  gold  or  silver,  but  with  his  own  precious 
blood.  And  all  this  he  did,  that  he  might  be  my  Lord  ;  for  he  did 
none  of  it  for  himself,  nor  had  he  any  need  of  it.  Afterwards  he 
arose  from  the  dead,  and  overcame  death  ;  and  finally,  he  ascend- 
ed to  heaven,  and  received  dominion  at  the  right  hand  of  tbe 
Father;  that  the  devil  and  all  poweis  might  be  subject  to  hW, 
and  lie  beneath  his  feet,  until  he,  ultimately  on  Ihe  last  day,  shall 
separate  and  remove  us  from  this  wicked  world,  from  Satan,  death, 
and  sin. 

But  to  treat  each  of  these  particulars  separately,  does  not  comport 
with  a  brief  lecture  for  children  ;  but  it  belongs  to  the  more  lengthy 
sermons  throughout  the  year,  especially  at  the  times  set  apart  for 
this  purpose,  to  treat  each  article  at  proper  length,  concerning  the 
nativity,  passion,  resurrection,  and  ascension  of  Christ.  Moreover^ 
the  entire  Gospel  which  we  preach,  depends  also  on  this,  that  we 
properly  embrace  this  ariicle,  since  our  whole  redemption  and  happi- 
ness arc  based  upon  it,  and  since  it  is  so  abundant  and  copious,  that  we 
always  have  enough  to  learn  in  i^. 


OF    THE    CREED.  411 

ARTICLE     III. 

/  believe  in  the  Holy  Ghost,  in  a  holy  Christian  church,  in  the 
communion  of  saints,  the  forgiveness  of  sins,  the  resurrection  of 
the  body,  and  life  everlasting.     Amen. 

I  am  unable  to  express  this  article  in  better  terms,  (as  we  have 
already  stated,)  concerning  sanctification,  than  simply  to  say,  that 
by  it  the  office  of  the  Holy  Ghost  is  indicated  and  described  ;  namely, 
that  its  province  is  to  sanctify.  We  must  insist,  therefore,  that  the 
term  Holy  Spirit  is  the  most  comprehensive  that  can  be  employed. 
For  there  are  various  spirits  made  mention  of  in  the  Scripture ; 
as  for  instance,  human  spirits,  heavenly  spirits,  and  evil  spirits: 
but  the  Spirit  of  God  alone  is  called  Holy  Spirit ;  that  is,  who 
has  sanctified  us  and  still  sanctifies.  For  as  the  Father  is  called 
Creator,  the  Son  Redeemer,  so  also  should  the  Holy  Spirit,  on 
account  of  his  office,  be  called  a  Sanctifier,  or  one  who  sanctifies. 
But  how  is  this  sanctification  accomplished  ?  Reply  :  In  the  same 
manner  as  the  Son  obtains  dominion,  through  which  he  gains  us 
by  his  nativity,  death,  resurrection,  &c. :  so  the  Holy  Spirit  ac- 
complishes this  sanctification,  through  the  following  means ;  name- 
ly, through  the  communion  of  saints  or  the  Christian  church,  the 
remission  of  sins,  resurrection  of  the  body,  and  eternal  life :  that 
is,  that  he  first  leads  us  into  his  holy  communion,  and  lays  us  in  the 
bosom  of  the  church,  through  which  he  teaches  us  and  leads  us  to 
Christ. 

For  neither  I  nor  you  could  ever  know  any  thing  of  Christ  or 
believe  in  him,  and  approach  the  Lord,  if  it  were  not  offered  and 
freely  given  to  us  through  the  preaching  of  the  Gospel  by  the  Holy 
Ghost,  through  whom  this  work  is  performed  and  accomplished ; 
for  Christ  gained  and  obtained  this  treasure  by  his  suffisring,  death, 
and  resurrection.  But  if  it  should  remain  in  obscurity,  unknown  to 
any  one,  it  would  be  vain  and  utterly  lost.  But  in  order  that  this 
treasure  might  not  remain  buried  in  obscurity,  but  that  it  might  be 
applied  and  enjoyed,  God  sent  forth  his  word  to  be  preached  and  re- 
vealed to  all;  in  which  word  the  Holy  Ghost  is  given  to  bring  home 
unto  us  this  treasure  and  redemption,  and  to  appropriate  them  to  us. 
Wherefore,  this  act  of  sanctification  is  nothing  else  but  bringing  us  to 
Christ  the  Lord,  for  the  purpose  of  receiving  this  blessing,  to  which 
we  are  unable  to  arrive  by  our  own  powers. 

Learn,  then,  to  understand  this  article  in  the  clearest  manner,  so 
that  when  you  are  asked  what  you  understand  by  the  words, 
/  believe  in  the  Holy  Ghost ;  you  can  answer,  "  I  believe  that  the 


412  THE    LARGER    CATECHISM.    ' 

Holy  Ghost  sanctifies  me,  as  the  name  implies."  But  by  what  means 
does  he  do  this  ?  or  what  is  the  method  and  medium  employed  in 
accomplishing  it  ?  Answer :  Through  the  Christian  church,  forgive- 
ness of  sins,  resurrection  of  the  body,  and  eternal  life.  For  in  the 
first  place,  he  has  his  own  church  in  the  world,  which  is  the 
mother  that  bears  and  nourishes  every  Christian  through  the  word 
of  God,  which  the  Holy  Ghost  reveals  and  enforces, — animating  and 
enlightening  their  hearts  so  that  they  may  comprehend  and  embrace 
it,  adhere  and  cleave  to  it. 

For  if  he  does  not  preach  and  awaken  it  in  the  heart,  so  as  to 
be  understood  it  is  of  no  avail,  as  was  the  case  under  the  papacy, 
where  faith  was  wholly  suppressed,  and  no  one  acknowledged  Christ 
as  Lord,  or  the  Holy  Ghost  as  the  Power  that  sanctifies ;  that  is,  no 
one  believed  Christ  to  be  that  Lord  who  obtained  this  treasure  for 
us,  and  reconciled  us  to  the  Father,  without  our  works  and  merits. 
Wherein  was  the  deficiency  ?  In  this,  that  the  Holy  Ghost,  who 
might  have  revealed  and  preached  these  things,  was  absent ;  but 
human  and  evil  spirits  attended,  who  taught  us  to  obtain  grace 
and  to  be  saved  through  our  works.  It  was,  therefore,  no  Christian 
church;  for  wherever  Christ  is  not  preached,  there  is  no  Holy 
Ghost  constituting  and  assembling  the  Christian  church,  without 
whom  no  one  can  come  to  Christ  the  Lord.  Let  this  suffice,  then, 
concerning  the  sum  and  substance  of  this  article ;  since,  however,  the 
parts  enumerated  in  it,  are  not  altogether  clear  to  the  inexperienced, 
we  shall  also  consider  them. 

The  Creed  calls  the  holy  Christian  church  Communionem  Sanc- 
torum, a  communion  of  saints, — terms  perfectly  equivalent.  But 
formerly  the  one  was  not  employed  ;  and  it  is  also  unhappily  and  un- 
intelligibly rendered  in  German,  eine  Gemeinschaft  der  Heiligen, 
a  communion  of  saints.  If  we  should  render  it  clearly,  we  must  ex- 
press it  quite  differently  according  to  the  German  idiom;  for  the 
Greek  word  Ecclesia  signifies  strictly  an  assembly ;  but  we  are  ac- 
customed to  the  little  word  Kirche,  church,  which  the  illiterate  do 
not  understand  as  referring  to  an  assembled  multitude,  but  to  the 
consecrated  house  or  edifice ;  however,  the  sacred  house  should  not 
be  called  a  church,  unless  because  a  multitude  of  persons  convene  in 
it.  For  we  who  assemble,  make  and  assign  for  ourselves  a  particu- 
lar place,  and  designate  the  house  by  the  name  of  the  multitude. 

Thus  the  little  word  Kirche,  church,  properly  signifies  nothing- 
else  but  a  common  assembly  ;  and  it  is  not  of  German,  but  of  Greek 
origin  (as  also  the  word  ecclesia)  ;  for  they  call  it  in  their  language 
Kvpta;  as  it  is  also  called  in  Latin  ci/ria.     It  should  tliereforo  ho 


OF    THE   CREED.  413 

called  a  Christian  community  or  congregation,  eine  Christliche  Ge- 
meine oder  Sammlung,  or  most  appropriately  and  clearly,  a  holy 
Christianity,  eine  heilige  Chi'istenheit. 

Wherefore,  also  the  word  communio,  which  is  attached,  should  be 
interpreted,  not  Gemeinschaft,  communion,  but  Gemeine,  community. 
And  this  word  is  nothing  else  but  a  definition  by  which  some  one  wished 
to  explain  what  the  Christian  church  is ;  instead  of  which,  some  among 
us,  who  were  unacquainted  either  with  the  German  or  the  Latin 
language,  rendered  it  Gemeinschaft  der  Heiligen,  communion  of 
saints,  when  at  the  same  time,  no  dialect  of  the  German  language  is 
thus  spoken  or  understood.  But  to  speak  proper  German,  it  should 
be  called  eine  Gemeine  der  Heiligen,  a  community  of  saints,  that  is, 
a  community  in  which  there  are  pure  saints,  or  still  more  clearly, 
eine  heilige  Gemeine,  a  holy  community.  These  remarks  I  make, 
in  order  that  the  words  Gemeinschaft  der  Heiligen,  communion  of 
saints,  may  be  understood ;  for,  since  they  have  thus  obtained  cur- 
rency, it  would  be  difficult  to  abolish  them ;  and,  on  the  other  hand, 
to  change  a  word,  would  instantly  be  branded  with  heresy. 

This  is,  however,  the  meaning  and  substance  of  these  words  which 
were  added.  Communion  of  saints : — I  believe  that  there  is  a  holy 
congregation  and  community  on  earth,  of  pure  saints,  under  one  head 
Christ,  called  together  through  the  Holy  Ghost,  in  one  faith,  mind, 
and  understanding,  with  various  gifts — yet  concordant  in  love,  free 
of  heresy  and  dissension.  I  also  believe  that  I  am  a  part  and  a 
member  of  these,  and  a  participant  and  a  copartner  of  all  the  bless- 
ings which  they  have, — broughl  in  and  incorporated  with  them,  by  the 
Holy  Ghost,  through  my  having  heard,  and  still  continuing  to  hear 
the  word  of  God :  which  is  the  first  step  towards  entering  into  this 
community.  For  before  we  had  come  to  this,  we  were  entirely  the 
subjects  of  Satan,  as  those  who  knew  nothing  of  God  and  Christ. 
Thus  until  the  last  day,  the  Holy  Ghost  will  remain  with  the 
holy  Christian  church  through  which  he  persuades  us,  and  which 
he  uses  for  the  purpose  of  promulgating  and  exercising  the 
word ;  by  which  he  effects  and  extends  sanctification,  so  that 
it  daily  increases  and  becomes  stronger  in  faith  and  the  fruits  which 
he  produces. 

We,  moreover,  further  believe  that  in  this  Christian  church  we 
have  forgiveness  of  sins ;  which  takes  place  through  the  holy  sacra- 
ments and  absolution,  and  besides,  through  all  consolatory  passages 
of  the  whole  Gospel.  All,  therefore,  that  is  to  be  taught  concerning 
the  sacraments ;  in  short,  the  whole  Gospel,  and  all  the  offices  of 
Hip  riirislinii  church,  which  are  also  necessary  to  be  exercised  con- 


414  THE   LARGER    CATECHibiVi. 

tinually,  here  find  their  application.  For,  although  the  grace  of  God  is 
obtained  through  Christ,  and  sanctification  is  wrought  by  the  Holy 
Ghost,  through  the  word  of  God  in  the  union  of  the  Christian  church ; 
yet  we  are  never  destitute  of  sin,  in  consequence  of  our  flesh,  with 
which  we  are  still  encumbered. 

All  things  in  the  Christian  church  are,  therefore,  ordered  that  we 
may  daily  obtain  full  remission  of  sins  through  the  word  and  the 
signs,  instituted  for  the  purpose  of  consoling  and  elevating  our  con- 
sciences, while  we  continue  in  this  life.  Thus  the  Holy  Ghost  ac- 
complishes this  happy  end  for  us,  that,  even  if  we  are  contaminated 
with  sins,  they  still,  however,  cannot  injure  us,  since  we  are  in  the 
Christian  church ;  in  which  there  is  full  remission  of  sins,  both  because 
God  forgives  us,  and  because  we  forgive  one  another,  mutually  bear- 
ing with  each  other,  and  assisting  one  another.  Out  of  the  Christian 
church,  however,  where  the  Gospel  does  not  exert  its  influence,  there 
is  no  forgiveness  of  sins,  and,  consequently,  there  can  be  no  holiness. 
Therefore,  all  those  have  separated  and  excluded  themselves  from 
this  church,  who  wish  to  seek  and  merit  holiness,  not  through  the 
Gospel  and  the  remission  of  sins,  but  through  their  own  works. 

But  inasmuch  as  sanctificaton  is  commenced,  and  daily  increases,  we 
are  awaiting  the  time  when  our  flesh  shall  have  perished,  with  all  its 
imperfections,  and  when  it  shall  have  been  raised  again  in  complete 
holiness,  in  a  new  and  eternal  life.  For  now  we  exist  only  partially 
pure  and  holy ;  and  it  is  necessary  for  the  Holy  Ghost  continually 
to  operate  on  us  through  the  word,  and  daily  to  impart  forgiveness, 
till  we,  in  a  future  life,  in  which  thefe  will  be  no  more  forgiveness, 
but  completely  and  entirely  pure  and  holy  persons  full  of  piety  and 
righteousness,  removed  and  freed  from  sin,  death,  and  all  misfortunes, 
shall  enjoy  a  new,  immortal,  and  glorious  life. 

Behold,  all  this  is  the  office  and  work  of  the  Holy  Ghost,  who 
begins  our  sanctification  here  upon  earth,  and  daily  increases  it  by 
these  two  agencies, — the  Christian  church,  and  forgiveness  of  sins. 
But  when  we  shall  pass  into  the  future  life,  in  the  twinkling  of  an 
eye,  he  will  perfect  it — hy  the  resurrection  of  the  body,  and  life 
everlasting,  he  will  retain  us  eternally  in  that  holiness. 

This  is  the  article,  then,  which  should  continually  prevail  and  con- 
tinue in  operation.  For  we  now  have  creation  complete  ;  and  so  is 
redemption  also  accomplished :  but  the  Holy  Ghost  exercises  his 
work  without  intermission,  until  the  final  day  ;  and  for  that  purpose 
he  has  ordained  a  community  or  church  upon  earth,  through  which  he 
speaks,  and  performs  all  things  ;  for  he  has  not  yet  entirely  brought 
together  all  his  followers,  nor  entirely  conferred  remission.     For  this 


OF    THE   CREED.  415 

reason,  we  believe  in  him,  who  daily  advances  us  in  holiness  through 
the  word,  and  gives  us  faith,  increasing  and  strengthening  it  through 
this  same  word  and  remission  of  sins ;  in  order  that,  when  all  this 
shall  have  been  accomplished,  and  we  have  lived  and  passed  away 
from  the  world  and  all  its  calamity,  he  may  finally  make  us  entirely 
and  eternally  holy ;  for  which  we  now  await  through  the  word  in 
faith. 

Observe,  here  you  have  the  whole  divine  power,  the  will,  and  the 
operation,  portrayed  with  great  elegance,  and  yet  in  very  few 
but  expressive  words.  In  this  consists  all  our  wisdom ;  it  trans- 
cends all  the  wisdom  and  the  intelligence  of  man.  For  all  the 
wisdom  of  the  world,  although  every  effort  were  made  to  discover 
what  God  is,  what  he  has  in  view,  and  what  he  is  doing,  is  still  un- 
able to  obtain  a  proper  view  of  either  of  these.  But  here  you  en- 
joy it  all  in  rich  abundance ;  here  in  these  three  articles,  he  him- 
self has  opened  and  unfolded  the  depths  of  his  paternal  heart, — his 
own  pure  ineffable  love.  For  he  has  created  us  for  the  very  purpose 
of  redeeming  and  sanctifying  us,  and  besides  this,  of  placing  in  our 
possession  all  that  is  in  heaven  and  on  earth ;  he  has  also  given  us 
his  Son  and  the  Holy  Spirit,  through  which  he  brings  us  unto  himself. 
We  could  never  (as  we  have  shown  above)  be  able  to  perceive  the 
favor  and  grace  of  the  Father,  unless  it  should  be  through  Christ 
the  Lord,  who  is  a  mirror  of  his  Father's  benevolence,  and  without 
whom  we  see  nothing  but  a  wrathful  and  a  terrible  Judge ;  and  we 
could  likewise  know  nothing  of  Christ,  if  he  were  not  revealed  to  us 
by  the  Holy  Ghost. 

These  articles  of  the  Creed  separate  and  distinguish  Christians 
from  all  other  persons  on  earth.  For  those  who  are  not  in  the 
Christian  church,  no  matter  whether  they  be  Pagans,  Turks,  Jews, 
or  hypocrites,  even  if  they  believe  in,  and  worship  only  one  true  God, 
still  do  not  know  what  his  will  towards  them  is  ;  neither  can  they 
look  to  him  for  any  love  or  kindness :  wherefore  they  remain  under 
perpetual  wrath  and  condemnation.  For  they  have  not  Christ  the 
Lord,  and  besides,  they  are  not  enlightened  and  favored  with  any 
gifts  through  the  Holy  Ghost. 

Hence  you  perceive  that  the  doctrine  of  the  Creed  is  quite  differ- 
ent from  thatof  the  ten  commandments.  For  these  teach,indced,  what 
we  are  to  do  ;  but  the  former  states  what  God  does  for  us,  and 
what  he  gives  unto  us.  The  ten  commandments  are  also  in- 
scribed on  the  hearts  of  all  men,  but  the  Creed  no  human  wisdom  is 
able  to  comprehend  ;  it  must  be  taught  by  the  Holy  Ghost  alone. 
The  doctrine  of  the  formci-,  therefore,  does  not  as  yet  make  any 


416  THE   LARGER    CATECHISM. 

Christians ;  for  the  wrath  and  indignation  of  God  even  yet  remain 
upon  us,  because  we  are  unable  to  observe  that  which  God  requireis 
of  us :  but  the  latter  confers  upon  us  pure  grace,  making  us  pious 
and  acceptable  in  the  sight  of  God.  For  through  this  knowledge 
we  are  disposed  to  love  all  the  commandments  of  God,  because  in  it 
we  perceive  how  God  gives  us  himself  wholly  and  entirely,  with  all  that 
he  has  and  possesses,  for  aid  and  assistance  in  observing  the  ten  com- 
mandments— the  Father  with  all  his  creatures ;  Christ  with  all  his 
works ;  the  Holy  Spirit  with  all  his  gifts.  Let  this  suffice,  in  refer- 
ence to  the  Creed  for  the  present,  to  lay  a  foundation  for  the  inex- 
perienced, so  as  not  to  overburden  them ;  in  order  that,  after  having 
learned  to  understand  the  sum  and  substance  of  it,  they  may  pursue 
the  study  to  a  greater  extent  themselves,  and  apply  whatever  they 
learn  in  the  Scriptures,  ever  increasing  and  growing  in  a  more  en- 
larged understanding.  For  while  we  remain  here  in  this  life,  we 
should  study  the  Creed  with  fidelity. 


PART  III. 
OF  PRAYER. 


THE   LORD  S    PRAYER. 

We  have  now  heard  what  we  should  believe  and  do ;  in  which 
things  the  best  and  most  felicitous  life  consists.  Now  the  third  part 
follows,  teaching  how  we  should  pray.  For  since,  from  our  natural 
constitution,  no  one  is  able  to  keep  the  ten  commandments  complete- 
ly, even  if  he  has  begun  to  believe ;  and  since  the  devil,  with  all  his 
powers,  together  with  the  world,  and  our  own  flesh,  strives  against 
it,  there  is  nothing  more  necessary  than  to  call  incessantly  upon  the 
Divine  name,  invoking  and  entreating  God  to  grant  us  faith  and 
power  to  fulfil  the  ten  commandments,  preserving  and  increasing  this 
faith  and  power,  and  to  remove  from  us  all  that  obstructs  and 
retards  our  progress.  But  ih  order  that  we  might  know  what  and 
how  we  should  pray,  Christ  our  Lord  himself  has  taught  us  the 
manner  and  the  words,  as  we  shall  see. 

Before  we  proceed,  however,  to  illustrate  the  Lord's  prayer  suc- 
cessively, it  is  very  necessary,  indeed,  to  admonish  and  urge  the  peo- 
ple to  prayer  in  the  outset,  even  as  Christ  and  the  apostles  did.  And 
our  first  object  should  be  to  know  I  bal  wc  arc  vmhr  obligation  to  praif 


OF  THE  lord's  PRATER.  417 

by  the  command  of  God.  For  Ave  have  heard  in  tlie  second  com- 
mandment :  Thoii  shall  nol  lake  Ihe  name  of  Ihe  Lord  Ihy  God  in 
vain — that  it  is  required  there  to  praise  the  holy  Name,  and  in  every 
time  of  need  to  call  upon  it,  or  to  pray.  For,  to  invoke  is  nothing 
else  but  to  offer  up  prayer  to  God ;  consequently,  this  is  as  strictly  and 
as  earnestly  ordered,  as  we  are  forbidden  to  have  other  gods,  to 
kill,  or  to  steal,  lest  any  one  should  think  that  the  consequences 
are  all  the  same,  whether  he  prays  or  not,  as  the  rude  are  ac- 
customed to  act  under  these  conceits  and  imaginations: — "What 
shall  I  pray  ?  Who  knows  whether  God  hears  or  regards  my  prayers? 
If  I  do  not  pray,  another  will  pray  ;" — and  thus  they  fall  into  the 
custom  of  never  praying,  excusing  themselves  by  falsely  presuming, 
that  because  we  reject  false  and  hypocritical  prayer,  we  teach  that 
people  should  not  or  dare  not  pray. 

It  is  true,  however,  that  the  prayers  heretofore  delivered,  voci- 
ferated, and  sounded  in  clamorous  words  in  the  church,  were 
undoubtedly  no  prayers.  For  external  things  of  this  kind,  if  con- 
ducted properly,  may  be  an  exercise  for  young  children,  pupils,  and 
the  inexperienced,  and  may  be  styled  singing  or  reading,  but  they 
cannot  be  properly  called  praying.  To  pray,  however,  as  the  second 
commandment  teaches,  is — to  call  wpon  God  in  every  time  of 
need.  This  he  desires  us  to  do  ;  and  it  is  not  left  to  our  own  choice, 
but  we  should  and  ought  to  pray,  if  we  wish  to  be  Christians,  as  well 
as  we  should  and  must  obey  our  father  and  mother  and  the  magis- 
tracy ;  for  through  this  invocation  and  entreaty  the  name  of  God  is 
employed  with  due  reverence :  this  above  all  things  you  should  ob- 
serve, in  order  to  repress  and  repel  such  thoughts  as  would  prevent 
and  deter  you  from  prayer.  For  precisely  as  it  would  avail  nothing, 
if  a  son  should  say  to  his  father,  "  What  is  depending  on  my  obedi- 
ence? I  will  go  on,  and  perpetrate  what  I  can;  it  avails  equally 
as  much."  But  here  stands  the  command  of  God,  that  you  should 
and  must  do  it.  So  it  likewise  is  noi,  left  discretionary  with  me 
to  pray  or  not  to  pray,  but  we  should  and  must  pray,  *  [unless  we  wish 
to  incur  the  wrath  and  indignation  of  God.  Now,  this  we  should 
above  all  things  observe  and  remember,  so  as  to  silence  and  expel  the 
thought, — that  it  makes  but  little  difference  if  we  do  not  pray,  or  that 
those  only  are  commanded  to  pray  who  aie  more  holy  and  accepta- 

*  Although  the  portion  of  this  paragraph  embraced  in  the  brackets,  is  not  con- 
tained in  the  original  Dresden  edition  of  1580 :  yet  inasmuch  as  it  appears  in  the 
Leipsic  edition  of  1790,  from  which  we  have  made  the  translation,  and  since  it 
belongs  to  the  Larger  Catechism  of  Luther,  it  was  deemed  proper  to  retain  it 
here.    Tkans. 


418  THE    LAKGER    CATECHISM. 

ble  in  the  sight  of  God  than  we  are ;  for  these  thoughts  prevent  and 
deter  us  from  prayer.  The  heart  of  man  is  so  perverted  by  nature, 
that  it  ever  shrinks  from  God,  and  thinks  God  is  averse  to  our 
prayers,  because  we  are  sinners,  and  have  merited  nothing  but  wrath. 
Opposed  to  these  thoughts,  I  say,  we  shoukl  take  into  consideration 
this  commandment,  and  turn  to  God,  in  order  that  we  may  not  provoke 
him  to  a  gi'eater  extent,  through  this  disobedience.  For  by  this 
commandment,  he  lets  us  sufficiently  understand,  that  he  will  neither 
reject  nor  repel  us  from  himself  even  if  we  are  sinners,  but  he  de- 
sires to  draw  us  to  himself,  that  we  may  humble  ourselves  before 
him,  and  lay  open  our  distress,  entreating  him  for  grace  and  assist- 
ance. To  this  effect  we  read  in  the  Scripture,  that  God  is  angry 
with  those  also  who  have  been  oppressed  and  chastised  on  account 
of  their  sins,  because  they  have  not  returned  unto  him,  appeased  his 
wrath  through  prayer,  and  implored  his  grace.] 

From  this  you  should  think  and  conclude, — since  you  are  so  ear- 
nestly commanded  to  pray, — that  you  should  by  no  means  contemn 
prayer,  but  highly  and  greatly  esteem  it,  and  ever  draw  this  similitude 
from  the  other  coramanchnents.  A  child  should  not,  under  pain  of 
death,  abjure  his  obedience  towards  his  father  and  mother,  but  he 
should  reflect,  "  Whatever  I  do,  I  do  from  no  other  motive  than 
obedience  and  from  submission  to  the  command  of  God,  upon  which 
I  can  sustain  myself,  and  highly  value  these  duties,  not  on  account  of 
my  worthiness,  but  for  the  sake  of  the  commandment."  So  also 
here,  what  and  for  what  we  pray,  we  should  view  as  required  of  God, 
and  done  in  obedience  to  him ;  and  thus  we  should  think:  "  On  my 
account  it  would  be  nothing,  but  because  God  has  commanded  it,  it 
must  avail."  Therefore,  every  one,  for  whatever  he  may  have  occa- 
sion to  pray,  should  always  come  before  God  in  obedience  to  this 
commandment. 

We,  therefore,  entreat,  and  most  earnestly  admonish  every  one  to 
take  this  matter  to  heart,  and  by  no  means  contemn  prayer ; 
for  heretofore,  the  doctrines  which  were  taught,  were  so  perverse 
that  no  one  was  concerned  about  these  things,  thinking  the  mere 
utterance  of  prayer  sufficient,  whether  God  heard  it  or  not.  This  is 
a  vague  and  indefinite  offering  up  of  prayer ;  and  consequently,  it  is 
ineffectual.  For  we  permit  thoughts  like  these  to  lead  us  astray  and 
to  perplex  us :  "I  am  not  holy  and  worthy  enough  ;  if  I  were  as  pious 
and  as  holy  as  St.  Peter  or  Paul,  I  would  pray."  But  aw^ay  with 
such  thoughts;  for  even  the  command  which  ordered  St.  Paul  to  pray,, 
orders  roe  also  j  and  the  second  commandment  was  instituted  equally 
as  muck  for  roy  sake  u^s  for  his ;  su  that  he  ba&  neither  a  better  nor  u 


OF  THE  lord's  PRAYER.  419 

more  holy  commandment  to  boast  of  than  I  have.  For  this  reason, 
you  should  say,  "  My  prayer,  which  I  make,  is  as  precious,  indeed, 
and  as  holy,  and  as  acceptable  in  the  sight  of  God,  as  that  of  St. 
Paul,  or  the  most  holy  saint.  I  will  freely  admit  that  greater  holi- 
ness belonged  to  his  person,  but  by  no  means  to  the  commandment ; 
because  God  regards  prayer,  not  for  the  sake  of  the  person,  but  on 
account  of  his  word  and  the  obedience  manifested  towards  it;  for 
upon  that  commandment  upon  which  all  saints  base  their  prayers,  I 
also  base  mine :  besides,  I  pray  even  for  what  they  all  pray,  or  have 
prayed.  Consequently,  it  is  as  highly  necessary  for  me  to  pray 
as  it  was  for  those  eminent  saints."  The  first  and  most  neces- 
sary point  is,  to  base  all  our  prayers  on  obedience  towards  God, 
regardless  of  our  persons, — whether  we  be  sinners  or  pious,  wor- 
thy or  unworthy.  And  we  should  know  that  God  will  by  no  means 
suffer  it  to  pass  as  a  jest,  but  that  he  will  become  angry  and  inflict 
punishment  if  we  do  not  pray,  as  well  as  he  punishes  all  other  dis- 
obedience ;  and  besides,  that  he  will  not  permit  our  prayer  to  be  vain 
and  ineffectual.  For,  if  he  were  not  pleased  to  hear  you,  he  would 
not  command  you  to  pray,  and  he  would  not  have  enjoined  it  so 
strictly. 

In  the  second  place,  we  should  be  the  more  urged  and  induced  to 
pray,  since  God  has  given  us  a  promise,  and  declared,  that  whatever 
we  pray  for,  shall  be  sure  and  certain ;  as  he  says.  Psalm  50,  15 : 
*'  Call  upon  me  in  the  day  of  trouble  ;  I  will  deliver  thee.."  And 
Christ,  Matt.  7,  7,  8,  says  :  "  Ask,  and  it  shall  be  given  you,"  &c. 
*'  For  every  one  that  asketh,  receiveth,"  &c.  These  promises  should 
excite  and  stimulate  our  hearts  to  pray  with  love  and  desire, — since  he 
testifies  by  his  word,  that  our  prayer  is  well-pleasing  to  him,  and 
besides,  that  it  shall  be  assuredly  heard  and  granted, — lest  we  should 
slight  or  neglect  it,  or  pray  in  uncertainty. 

These  promises  you  can  refer  to,  and  say  :  "  Here  I  come,  beloved 
Father  !  and  I  pray,  not  from  my  own  designs,  nor  induced  by  my  own 
worthiness,  but  incited  by  thy  command  and  promise,  which  can 
neither  mislead  nor  deceive  me."  Whoever,  then,  disbelieves  these 
promises,  should  know  that  he  provokes  God  to  wrath,  by  dis- 
honoring him  in  the  highest  degree,  charging  him  with  falsehood. 

We  should,  moreover,  be  persuaded  and  constrained  to  pray,  since 
besides  giving  the  command  and  promise,  God  interposes,  prescribing 
the  words  and  manner  of  prayer  himself,  and  placing  in  our  mouths 
how  and  what  we  should  pray  ;  so  that  we  see  how  earnestly  he  is 
concerned  about  our  welfare,  and  doubt  not  that  such  prayer  is  ac- 
ceptable before  him,  and  will  be  assuredly  heard ;  which  is  an  advan- 


420  THE   LARGER   CATECHISM. 

tage  surpassing  by  far  all  commandments  which  we  might  devise  of 
ourselves.  For  on  this  point  the  conscience  would  ever  remain  in 
doubt,  and  say :  "  I  have  prayed,  but  who  knows  how  it  pleases  him, 
or  whether  I  have  attained  the  legitimate  mode  and  measure  of 
prayer."  Therefore,  there  cannot  be  found  on  earth  a  nobler  prayer 
than  the  Lord's  Prayer,  since  it  has  this  excellent  testimony ,-^ — that 
God  so  affectionately  hears  it, — a  thing  which  we  should  not  ex- 
change for  the  riches  of  the  world. 

It  is  likewise  prescribed  in  certain  words,  in  order  that  we  may 
perceive  and  consider  the  necessity  which  should  urge  and  constrain 
us  to  pray  without  ceasing.  For  whoever  wishes  to  pray,  must  re- 
fer to,  present,  or  mention  something  which  he  desires ;  if  he  does 
not,  it  cannot  be  called  a  prayer.  We  have,  therefore,  justly  re- 
jected the  prayer  of  the  monks  and  priests,  who  moan  and  murmur 
dolefully  day  and  night,  but  not  one  of  them  thinks  of  praying  for 
the  least  thing ;  and  if  all  the  churches,  with  their  ecclesiastics,  were 
convoked,  they  would  have  to  confess  that  they  have  never  prayed 
from  their  hearts,  not  even  for  the  least  thing ;  for  no  one  of  them 
was  induced  through  obedience  to  God,  or  actuated  by  faith  in  the 
promise,  to  pray,  nor  perceived  any  necessity  ;  but  thought  no  fur- 
ther, (when  it  was  executed  in  the  best  manner,)  than  that  he  was 
performing  a  good  work ;  by  which  he  presumed  to  compensate  God, 
as  those  who  would  not  receive  from  him,  but  only  give  to  him. 

But  wherever  prayer  is  to  be  genuine,  there  must  be  earnestness 
and  sincerity,  so  that  we  feel  our  need — such  need  as  urges  and 
impels  us  to  supplicate  and  to  entreat ;  then  prayer  proceeds  sponta- 
neously from  the  heart,  as  it  should,  without  requiring  any  previous 
instruction  to  prepare  us  and  to  create  devotion  for  prayer.  But  we 
may  discern  in  the  Lord's  Prayer  abundant  need  of  that  which  should 
concern  us,  both  with  respect  to  ourselves  and  our  fellow  creatures. 
Therefore,  it  sliould  also  serve  to  remind  us  of  our  wants,  and  to  cause 
us  to  perceive  them,  and  deeply  to  reflect  on  them,  in  order  that  we 
may  not  become  remiss  in  prayer.  For  we  all  have  necessities  suffi- 
ciently numerous ;  but  the  fault  consists  in  this,  that  we  neither  feel 
nor  see  our  state  of  need.  Therefore,  God  wishes  us  to  present  and 
to  declare  this  need  and  solicitude,  not  that  he  does  not  know  them, 
but  that  thereby  our  hearts  may  be  encouraged  the  more  earnestly 
to  implore  God,  to  desire,  and  to  be  prepared  the  better  to  receive  his 
bountiful  blessings. 

Wherefore,  we  should  accustom  ourselves  daily  to  pray  from  our 
youth  up,  each  one  for  himself  in  every  time  of  need,  if  he  but  feels 
something  threatening  him,  and  also  for  other  persons  among  whom 


OF  THE  lord's  PRAYER.  421 

he  resides — for  ministers,  magistrates,  neighbors,  families,  &c.,  ever, 
as  we  have  already  said,  bringing  up  before  God  his  command  and 
promise,  and  knowing  that  he  will  not  have  them  contemned.  These 
things  I  mention,  seriously  wishing  them  to  be  impressed  on  the  minds 
of  the  people,  so  that  they  may  learn  to  pray  devoutly,  and  not  lead 
a  rude  and  unconcerned  life,  in  consequence  of  which  they  daily 
become  more  incapable  of  praying, — a  thing  which  the  devil  wishes, 
and  to  which  he  directs  all  his  powers ;  for  he  truly  feels  the  injury 
and  harm  which  result  to  him,  when  prayer  is  fervently  and  dili- 
gently exercised. 

We  should  know,  that  all  our  protection  and  defence  depend  on 
prayer  alone.  For  we  are  much  too  weak  to  resist  Satan  with 
his  power  and  his  adherents  who  assail  us,  and  who  could  readily 
trample  us  under  foot.  We  must,  therefore,  think  of,  and  lay  hold 
on  the  weapons  with  which  Christians  should  be  equiped  to  with- 
stand Satan.  For  what  do  you  suppose  could  have  hitherto  accom- 
plished things  so  great, — defeating  the  counsels  of  our  enemy, 
disclosing  their  plots,  checking  their  murderous  designs,  and  suppress- 
ing their  seditions,  in  which  the  devil  hoped  to  involve  us  together 
with  the  Gospel, — if  the  prayers  of  certain  pious  persons  had  not  in- 
terposed a  shield,  and  had  not  defended  us  ?  Otherwise,  our  adversa- 
ries themselves  would  have  witnessed  a  far  more  cruel  tragedy,  namely, 
how  the  devil  would  have  submerged  all  Germany  in  her  own  blood. 
But  now  they  may  deride  it  presumptuously,  and  enjoy  their  insolent 
triumph ;  we  shall,  however,  be  sufficiently  able  for  them  and 
the  devil,  through  prayer  alone,  if  we  only  continue  diligent  and  do 
.  not  become  indolent.  For  wherever  a  pious  Christian  prays,  "  Be- 
"  loved  Father,  let  thy  will  be  done !"  immediately  from  on  high  God 
responds :  "  Yes,  beloved  child,  it  shall  be  even  so,  and  come  to  pass, 
in  defiance  of  the  devil  and  all  the  world." 

Now,  these  things  are  said  for  admonition,  that  we  may  above  all 

things  learn  to  esteem  prayer  greatly  and  preciously,  and  to  perceive 
;  a  distinction  between  verbose  babbling  and  a  prayer  petitioning  for 

something.  For  we  do  not  reject  prayer,  but  this  mere  senseless 
,  moaning  and  murmuring  we  reject,  as  Christ  himself  also  rejected 

and  prohibited  vain  repetitions.  Matt.  6,  7.  Now  we  shall  treat 
*  the  Lord's  Prayer  in  the  briefest  and  clearest  manner  possible.     Here 

then,  in  seven  articles  or  petitions  succeeding  each  other,  all  the  dis- 
^  tresses  are  comprehended,  which  continually  befall  us ;  and  each  one 
k  of  these  is  so  great,  that  it  should  urge  us  to  pray  while  we  exist  in 

this  life. 


422  THE   LARGER   CATECHISM. 


THE   FIRST   PETITION. 


Hallowed  be  thy  name. 


This  is  somewhat  obscure,  and  expressed  in  terms  not  altogether 
significant.  For  we  would  more  naturally  express  ourselves  thus : 
Heavenly  Father,  grant,  that  thy  name  alone  maybe  hallowed.  What 
is  implored  by  saying,  may  thy  name  be  hallowed  ?  Is  it  not  already 
holy  ?  Reply : — Yes,  it  is  ever  holy  in  its  essence,  but  we  do  not  hal- 
low it.  For  the  name  of  God  is  given  to  us,  because  we  are  baptized 
and  have  become  Christians,  since  we  are  called  the  children  of  God, 
and  have  the  sacraments,  through  which  he  incorporates  us  with 
himself:  so  that  all  that  belongs  to  God,  shall  contribute  to  our  en- 
joyment. Here  then,  the  great  necessity,  which  should  mostly  con- 
cern us,  is,  that  the  Divine  name  have  its  due  honor,  and  be  held  holy 
and  sacred,  as  the  most  exalted  and  the  holiest  treasure  that  we  pos- 
sess ;  and  that  we  as  pious  children  pray  that  his  name  which  is  holy  in 
heaven,  be  and  remain  holy  also  on  earth  among  us  and  throughout 
the  world. 

How  then,  does  his  name  become  holy  among  us  ?  Answer,  (in 
order  to  speak  as  explicitly  as  we  can,)  When  both  our  doctrine  and 
our  life  are  godly  and  Christian.  For  since  we  call  God  our  Father 
in  this  prayer,  we  are  under  obligation  to  demean  and  conduct  our- 
selves in  every  respect  as  pious  children,  that  he  may  derive  honor 
and  praise  from  us,  and  not  disgrace ;  for  his  name  is  profaned  either 
by  words  or  by  actions.  (All  that  we  perform  on  earth,  is  compre- 
hended either  in  word  or  deed,  in  speaking  or  in  doing.) 

Thus,  in  the  first  place,  it  is  profaned,  when  something  that  is 
false  or  seducing,  is  preached,  taught,  or  spoken  under  the  pretext  of 
the  Divine  name,  so  that  his  name  must  adorn  the  falsehood,  and 
give  it  credibility.  Now,  this  is  the  greatest  indignity  and  dishonor 
to  the  name  of  God.  It  is,  moreover,  violated,  when  it  is  grossly 
employed  as  a  covering  for  infamy,  by  swearing,  cursing,  deceiv- 
ing, &c. 

In  the  second  place,  it  is  profaned  by  a  dissolute  life,  and  deeds 
manifestly  wicked,  when  those  who  are  called  Christians  and  the 
people  of  God,  are  adulterers,  inebriates,  epicures,  and  envious  de- 
tractors ;  here  again  the  name  of  God  must  be  exposed  to  contumely 
and  shame  on  our  account.  For  even  as  it  is  a  shame  and  a  dishonor 
to  a  natural  father  who  has  a  wicked,  ill-bred  child  trespassing  against 
him  in  words  and  actions,  so  that  he  must,  on  account  of  the  child, 


OF  THE  lord's  PRAYER.  423 

be  scorned  and  abused :  so  it  also  reflects  dishonor  on  God,  if  we  who 
are  called  after  his  name,  and  enjoy  all  kinds  of  blessings  from  him, 
teach,  speak,  and  live  otherwise  than  pious  and  heavenly  children, 
so  that  he  must  hear,  that  it  is  said  of  us,  you  cannot  be  the  children 
of  God,  but  the  children  of  the  devil. 

Thus  you  perceive,  that  we  pray  even  in  this  article,  as  God  re- 
quires in  the  second  commandment — that  his  name  be  not  abused  in 
swearing,  cursing,  lying,  cheating,  &c.,  but  that  it  be  employed  use- 
fully to  the  honor  and  praise  of  God.  For  whoever  uses  the  name 
of  God  to  any  vicious  purpose,  profanes  and  desecrates  this  holy 
name :  even  as  in  former  times  a  church  was  called  desecrated,  if 
murder  or  some  other  malicious  act  had  been  perpetrated  in  it,  or  if 
the  tabernacle  or  sanctuary  had  been  disgraced,  as  this  was  holy  in 
itself,  but  had  become  unholy  in  its  use.  Thus  this  article  is  clear 
and  distinct,  if  we  but  understand  the  expression  correctly,  that  to 
sanctify  or  hallow  signifies  as  much  as  to  praise,  extol,  and  honor 
both  with  words  and  actions. 

Here  then,  observe,  how  highly  necessary  such  prayer  is.  For 
since  we  see  how  the  world  is  filled  with  sects  and  false  teachers,  all 
using  this  holy  name  as  a  covering  and  a  pretext  for  their  diabolical 
doctrines,  we  should  justly,  without  intermission,  cry  out  and  ex- 
claim against  all  these,  both,  those  who  teach  and  believe  false  doc- 
trines, and  those  who  assail  and  persecute  our  Gospel  and  pure 
doctrine,  endeavoring  to  suppress  it ;  for  instance,  all  the  bishops, 
tyrants,  fanatics,  &c.  It  is,  moreover,  also  necessary  for  ourselves, 
we  who  have  the  word  of  God,  but  are  not  thankful  for  it,  and  do 
not  live  according  to  it,  as  we  should.  Now,  if  you  pray  for  this 
from  your  heart,  you  can  be  certain  that  it  is  well-pleasing  to  God ; 
for  nothing  does  he  hear  more  favorably  and  affectionately,  than  that 
his  honor  and  praise  flourish  and  pi-evail  above  all  things,  and  that 
his  word  is  purely  taught,  and  held  dear  and  high  in  estimation. 

THE    SECOND    PETITION. 

Thy  kingdom  come. 

As  we  have  prayed  in  the  first  petition,  which  relates  to  the  honor 
and  glory  of  God's  name,  that  God  would  prevent  the  world  from 
covering  its  falsehoods  and  malicious  acts  under  the  pretext  of  his 
name,  and  that  we  may  hold  it  holy  and  sacred  both  in  doctrine  and 
in  life,  that  we  may  praise  and  extol  it :  so  we  pray  here  that  his 
kingdom  also  should  come.     But  even  as  God's  name  is  holy  in  it- 


424  THE   LARGER    CATECHISM. 

self,  we  yet  pray  that  it  be  hallowed  among  us ;  so,  also  his  kingdom 
comes  of  itself,  without  our  prayer ;  yet  we  pray,  however,  that  it 
may  come  to  us ;  that  is,  that  it  may  prevail  among  and  with  us,  so 
that  we  may  also  be  a  portion  of  those,  among  whom  his  name  is 
sanctified,  and  among  whom  his  kingdom  flourishes. 

What,  then,  is  the  kingdom  of  God  ?  Reply : — Nothing  else  but, 
as  we  have  heard  in  the  foregoing  Creed,  that  God  sent  his  Son, 
Christ  our  Lord,  into  the  world,  that  he  might  redeem  and  liberate 
us  from  the  power  of  the  devil,  and  bring  us  to  himself,  and  rule  us, 
as  a  king  of  righteousness,  life,  and  glory,  defending  us  from  sin, 
death,  and  an  unholy  conscience.  To  this  effect  he  has  also  given 
us  his  Holy  Spirit,  to  confer  these  things  upon  us  through  his  holy 
word,  and  to  illumine  and  strengthen  us  in  faith,  through  his  power. 
For  this  reason,  we  pray  here  in  the  first  place,  that  that  which 
Christ  has  obtained  for  us,  may  be  efficient  among  us,  and  that  his 
name  be  praised,  through  the  word  of  God  and  Christian  life ;  that 
we,  who  have  embraced  it,  may  adhere  to  it  and  daily  increase  in  it, 
and  also  that  it  may  obtain  currency  and  permanency  among  other 
people,  and  prevail  powerfully  through  the  world,  that  many  may 
come  to  the  kingdom  of  grace,  and  be  participants  of  redemption, 
through  the  Holy  Ghost ;  in  order  that  we  may  all  thus  remain 
together  eternally  in  one  kingdom  now  commenced. 

The  kingdom  of  God  comes  to  us  in  two  different  ways : — First, 
in  this  world  terrfporally,  through  the  word  and  through  faith ;  after- 
wards, eternally,  by  manifestation  in  the  life  to  come.  Now,  we  pray 
in  this  petition,  both,  that  this  kingdom  may  come  to  those  who  are  not 
yet  in  it,  and  to  us,  who  have  obtained  it,  through  daily  in6rease,  and  in 
future  in  eternal  life.  All  this  is  nothing  more  than  saying :  "  Be- 
loved Father,  we  pray  thee  grant  us ;  first,  thy  word,  that  the  Gospel 
may  be  purely  and  sincerely  preached  through  the  world ;  second, 
that  being  received  through  faith,  it  may  operate  and  live  in  us,  that 
thus  thy  kingdom  prevail  among  us  through  the  word  and  power  of 
the  Holy  Spirit ;  and  that  the  kingdom  of  the  devil  may  be  over- 
thrown, so  that  he  may  have  no  dominion  nor  power  over  us,  until, 
ultimately,  his  kingdom  be  entirely  destroyed,  and  sin  and  death  and 
hell  extirpated ;  so  that  we  may  eternally  live  in  the  enjoyment  of 
perfect  righteousness  and  bliss." 

Hence  you  perceive,  that  here  we  do  not  pray  merely  for  a  morsel 
of  bread,  or  for  temporal  and  transitory  blessings,  but  for  an  eternal 
inexhaustible  treasure,  and  all  that  God  himself  possesses ;  which  is 
more  than  any  human  heart  could  presume  to  desire,  if  God  himself 
had  not  commanded  it  to  be  prayed  for.     But  since  he  is  God,  he  also 


OF  THE  lord's  PRAYER.  425 

Wishes  to  have  the  honor  that  he  grants  much  more  and  more  abund- 
antly than  any  one  is  able  to  comprehend ;  like  an  eternal,  imper- 
ishable fountain,  which,  the  more  it  discharges  and  overflows,  issues 
the  more  freely  from  its  source ;  and  nothing  does  he  more  ardently 
desire  from  us,  than  that  we  supplicate  him  for  many  and  great  bless- 
ings ;  and  on  the  other  hand,  if  we  do  not  confidently  pray  and  entreat, 
his  anger  is  provoked. 

For  even  as  if  the  most  opulent  and  powerful  emperox  would  com- 
mand a  poor  indigent  beggar  to  request  whatever  he  might  desire ; 
and  if  the  former  were  ready  to  grant  great  and  princely  gifts,  and 
the  foolish  mendicant  would  beg  nothing  more  than  a  mess  of  pottage, 
he  would  be  justly  considered  a  villain  and  a  wicked  wretch,  mocking 
and  deriding  the  command  of  imperial  Majesty,  in  whose  presence  he 
"Would  not  be  w^orthy  to  appear. 

So  it  also  reflects  extreme  dishonor  and  contumely  on  God, — who 
offers  and  promises  us  so  many  ineffable  blessings, — if  we  slight  his 
offer  and  promise,  or  hesitate  to  receive  them,  scarcely  venturino-  to 
pray  for  a  morsel  of  bread.  But  all  this  may  be  ascribed  to  our 
impious  unbelief,  which  does  not  look  unto  God  for  even  as  much 
as  will  nourish  our  bodies,  much  less  that  we  should  confidently  await 
this  eternal  blessing  from  God.  We  should,  therefore,  fortify  our- 
selves against  such  incredulity,  and  let  this  be  the  first  thing  for  which 
we  pray  ;  and  we  shall  undoubtedly  also  have  every  thing  else  abund- 
antly ;  as  Christ,  Matt.  6,  33,  teaches :  "  But  seek  ye  first  the  king- 
dom of  God,  and  his  righteousness,  and  all  these  things  shall 
be  added  unto  you."  For  how  should  he  allow  us  to  suffer 
temporal  wants,  since  he  promises  this  eternal  and  imperishable 
blessing  ? 

THE   THIRD    PETITION. 

Thy  luill  be  done  on  earth  as  it  is  in  heaven. 

In  the  foregoing  articles  or  petitions  we  have  prayed  that  God's 
name  might  be  honored  by  us,  and  that  his  kingdom  might  prevail 
among  us.  In  which  two  articles,  all  that  pertains  to  the  honor 
of  God  and  to  our  salvation  is  wholly  comprehended,  so  that  we 
obtain  God  with  all  his  blessings  as  our  own.  But  here  it  is,  indeed, 
equally  necessary  for  us  firmly  to  maintain  these  blessings,  and 
not  to  suffer  them  to  be  torn  away  from  us.  For,  as  in  a  well  con- 
stituted government,  there  must  be,  not  only  those  who  are  occupieil 
in  its  improvement  and  in  the  judicious  administration  of  its  laws,  but 

51 


426  THE   LARGER   CATECHISM. 

those  also  who  are  engaged  in  defending,  guarding,  and  firmly  main- 
taining it :  so  also  here,  when  we  shall  have  prayed  for  the  most 
necessary  things,  with  respect  to  the  Gospel,  faith,  and  the  Holy 
Spirit, — that  he  would  rule  over  us,  and  liberate  us  from  the  power  of 
Satan ;  yet  we  must  also  pray  that  God  would  cause  his  will  to  be 
done.  For,  if  we  shall  remain  steadfast  in  it,  many  difficulties  will 
arise,  so  that  we  must  suffer  many  oppositions  and  privations  on  ac- 
count of  it,  from  all  those  w^ho  strive  to  impede  and  to  subvert  the  two 
foregoing  articles. 

For  no  one  easily  believes  how  the  devil  strives  against  these 
things,  who  cannot  endure  any  one  to  teach  correctly  or  to  believe 
sincerely  ;  and  it  grieves  him  beyond  measure,  w^hen  he  must  suffer 
his  falsehoods  and  abominable  doctrines,  trimmed  with  the  fair  pre- 
text of  the  Divine  name,  to  be  divulged,  and  exposed  to  open  shame, 
and  besides,  to  be  driven  from  the  heart,  and  allow  such  a  breach  to 
be  made  in  the  walls  of  his  kingdom.  Therefore,  he  rages  and  raves 
like  a  furious  foe,  with  all  his  power  and  might,  arraying  all  his  force, 
^nd  calling  to  his  aid  the  w^orld  and  our  owni  flesh,  besides.  For  our 
flesh  in  itself  is  corrupt  and  prone  to  evil,  even  if  we  have  embraced 
the  word  of  God,  and  believe  it ;  and  the  world  is  extremely  base  and 
wicked :  here  he  incites,  instigates,  and  provokes  oppositions,  so 
as  to  impede  and  retard  us,  and  finally  to  overthrow  and  subject 
us  to  his  power  again.  All  this  is  his  will  and  the  designs  of  his 
malignant  breast,  which  he  pursues  day  and  night,  and  employs  all 
the  artifices,  all  the  cunning  ways  and  means,  which  he  is  able  ta 
devise. 

Wherefore,  if  we  wish  to  be  Christians,  w^e  must  consider  and  be 
fully  persuaded,  that  we  shall  have  the  devil  with  all  his  angels  and 
the  world  as  enemies,  who  shall  cause  us  all  kinds  of  misfortune  and 
affliction.  For  wherever  the  Gospel  is  preached  or  received  or  be- 
lieved, and  brings  forth  fruit,  there  the  holy  cross  must  also  be  found. 
And  let  no  one  think  that  he  will  have  peace,  but  he  must  hazard  what- 
ever he  possesses  on  earth — his  fortune  and  honor,  his  house  and 
home,  his  wife  and  children,  his  body  and  life.  Now',  this  severely 
grieves  our  flesh,  that  is,  our  old  Adamic  nature  ]  for  it  is  required  of 
us  to'  remain  steadfast,  and  to  bear  with  patience  all  persecution,  and 
willingly  yield  what  is  forced  away  from  us. 

Therefore,  as  necessary  as  it  is  to  pray  incessantly  in  all  other  pe- 
titions, so  necessary  is  it  in  this  one  to'  pray  incessantly  :  "  Thy  will 
Be  done,  beloved  Father,  not  the  w^ill  of  the  devil  and  our  enemies^ 
rtor  that  of  all  those  who  persecute  thy  holy  word  and  endeavor  to 
suppress  it,  or  to  impede  the  progress  of  thy  kingdom :  and  enable  us 


OP  THE  lord's  prayer.  427 

to  bear  with  patience  and  to  overcome  all  that  must  be  endured,  so 
that  our  miserable  flesh  may  not  through  weakness  or  sloth  yield  or 
turn  back." 

Behold,  thus  in  these  three  petitions  we  find  displayed  in  the 
most  simple  manner  what  pertains  to  God,  yet  all  for  our  sake; 
for  that  which  we  implore  is  for  our  own  benefit,  namely,  as 
already  said,  that  that  which  must  be  done  without  us,  may  be  done 
in  us  also.  For  even  as,  without  our  prayer,  his  name  must  be  sanc- 
tified, and  his  kingdom  must  come ;  so  must  also  his  will  be  done, 
and  prevail,  even  if  the  devil  with  all  his  adherents  strives  and  furi- 
ously rages  against  it,  and  undertakes  to  defeat  the  Gospel  entirely. 
But  for  our  own  sake  we  must  pray  that  his  will  may  prevail  among 
us  also  unobstructed,  against  this  their  rage,  so  that  their  efforts  may 
be  ineffectual,  and  that  we  may  adhere  firmly  to  it  against  all  vio- 
lence and  persecution,  and  be  entirely  satisfied  with  this  will  of  God. 

Now,  this  prayer  shall  be  our  protection  and  defence  to  avert  and 
overthrow  all  that  the  devil,  the  pope,  the  bishops,  tyrants,  and 
heretics,  are  able  to  do  in  opposition  to  the  Gospel.  Let  them  all 
rage  at  once,  and  make  their  utmost  endeavors,  and  devise  ways  and 
means  for  the  purpose  of  oppressing  and  subverting  us,  so  that  their 
will  and  counsel  may  prosper ;  and  in  opposition  to  these,  one  single 
Christian  or  two  with  this  single  petition  shall  be  our  wall  against 
which  they  may  run  and  wreck  themselves.  For  we  have  this  con- 
solation and  confidence,  that  the  will  and  designs  of  the  devil  and  of 
all  our  enemies  must  be  suppressed,  and  vanish  away,  no  matter  how 
arrogantly,  securely,  and  strongly  they  may  confide  in  them.  For 
if  their  will  were  not  effectually  defeated,  the  kingdom  of  God  could 
not  remain  on  eaith,  nor  could  his  name  be  hallowed. 

THE    FOURTH   PETITION. 

Give  us  this  day  our  daily  bread. 

Here  we  take  into  consideration  the  necessaries  of  our  bodies  and 
temporal  life.  And  these  words,  although  they  are  brief  and  simple, 
are,  however,  very  comprehensive.  For  if  you  pray  for,  and  men- 
tion daily  bread,  you  pray  for  all  that  pertains  to  the  possession  and 
enjoyment  of  daily  bread ;  and,  on  the  other  hand,  you  deprecate  all 
that  tends  to  withhold  it.  You  should,  therefore,  expand  your 
thoughts,  so  that  they  may  extend,  not  only  to  the  limits  of  a  knead- 
ing-tray  or  of  an  oven,  but  also  to  the  wide  fields  and  over  the 
"whole  country,  which  bring  forth  and  produce  daily  bread  and  every 
species  of  nourishment  for  us.     For  if  God  did  not  permit  all  kinds 


428  THE  LARGER  CATECHISM. 

of  fruits  to  grow  out  of  the  earth,  and  bless  them,  and  preserve  them 
from  destruction,  we  would  never  draw  any  bread  out  of  "the  oven, 
nor  have  any  to  put  on  the  table. 

But  in  order  to  speak  briefly,  this  petition  includes  all  that  pertains 
to  this  life,  since  on  account  of  it  alone  we  must  have  daily  bread. 
Now,  it  is  not  sufficient  for  life,  that  oi;r  bodies  have  food  and  rai- 
ment, and  other  necessaries  alone,  but  it  is  necessary  for  us  also  to 
enjoy  peace  and  tranquillity  among  those  persons,  with  whom  we  live 
and  converse,  and  with  whom  we  carry  on  our  daily  transaction!?, 
negotiations,  and  contracts  of  every  kind ;  and  in  short,  whatever 
belongs  both  to  domestic  and  political  or  civil  matters  and  govern- 
ment ;   for  if  these  two  are  interrupted,  so  that  they  do  not  pro- 
ceed as  they  should,  the  necessaries  of  life  are  also  intercepted,  so  that 
they,  finally,  cannot  be  procured.     And  it  is  truly  a  matter  of  the 
greatest  necessity  to  pray  for  civil  magistracy  and  government,  since 
through  these,  God  mostly  preserves  our  daily  bread  and  the  tranquil 
condition  of  this  Hfe.     For,  although  we  may  have  obtained  an  abund- 
ance of  all  kinds  of  good  from  God,  yet  we  are  unable  to  preserve  any 
of  them,  or  to  use  them  securely  and  joyfully,  if  he  would  not  give  us  a 
permanent  and  a  peaceful  government.     For  wherever  hostilities, 
contentions,  and  wars  exist,  there  daily  bread  is  already  taken  away, 
or  at  least  diminished. 

Wherefore,  the  armorial  sign  of  each  pious  prince  might  justly  be 
the  picture  of  a  loaf  of  bread,  instead  of  the  image  of  a  lion  or  of  a 
chaplet  of  rue,  or  it  might  be  stamped  on  the  coin  for  an  impression 
to  remind  both  them  and  their  subjects,  that  through  their  princely 
office  we  have  protection  and  peace,  and  without  them  we  could 
neither  eat  nor  retain  this  indispensable  bread  ;  for  which  reason,  they 
are  also  worthy  of  all  honor,  so  that  we  should  confer  upon  them  what- 
ever we  ought  and  are  able,  as  those,  through  whom  we  enjoy  with 
peace  and  tranquillity  all  that  we  have,  when  otherwise  we  could  not 
preserve  a  farthing.  And  besides,  we  should  pray  for  them,  so  that 
God  may  give  unto  us,  through  them,  the  greater  blessings  and 
abundance. 

Thus  we  have  exhibited  and  delineated  how  far  this  petition  extends 
through  the  various  kinds  of  intercourse  on  earth.  And  out  of 
it  we  might  make  a  long  prayer,  and  enumerate  all  those  parts 
■which  belong  to  it ;  as  for  instance,  to  pray  God  to  give  us  meat 
and  drink,  raiment,  house  and  residence,  and  health  of  body ;  more- 
over, to  permit  grain  and  fruits  to  grow  and  prosper  in  the  fields ; 
and  finally,  to  aid  us  in  transacting  our  domestic  duties  properly,  and 
to  bless  us  with  pious  companions,  children,  and  domestics,  and  to 


OP  THE  lord's  prayer.  429 

protect  them ;  and  to  permit  our  labors,  our  professions,  or  in  what- 
ever we  may  be  occupied,  to  increase  and  prosper,  and  to  provide 
us  with  faithful  neighbors  and  good  friends.  Again,  to  entreat 
God  to  grant  emperors,  kings,  and  all  estates,  and  especially,  the 
prince  of  our  country,  all  consuls,  peers,  and  prefects,  wisdom,  for- 
titude, and  success  in  ruling  well,  victoriously  to  triumph  over  the  Turk 
and  all  our  enemies ;  and  grant  the  subjects  and  the  common  multi- 
tude obedience,  peace,  and  concord  to  live  among  each  other; 
and  again,  to  protect  us  against  all  the  injuries  of  life  and  subsistence, 
pernicious  tempests,  calamitous  fires,  destructive  inundations  of  water, 
venom,  pestilence,  distempers,  wars,  and  bloodshed,  famines,  wild 
beasts,  wicked  people.  All  of  which  it  is  necessary  to  impress 
on  the  minds  of  the  inexperienced,  shQwing  them  that  all  blessings 
must  be  received  of  God,  and  sought  for  by  us. 

But  especially  is  this  petition  directed  against  our  chief  enemy,  the 
devil.  For  it  is  his  whole  wish  and  desire  to  take  away  or  withhold 
all  that  we  receive  from  God.  Nor  is  he  contented  with  perplexing 
and  disturbing  spiritual  government,  by  deceiving  the  souls  of  men 
through  his  falsehoods,  and  bringing  them  under  his  power  ;  but  he 
also  exerts  every  power  within  himself  to  prevent  the  existence  of  any 
government,  or  of  honorable  and  peaceful  administration  of  affairs 
upon  earth — here  he  excites  so  many  litigations,  slaughters,  seditions, 
and  wars ;  moreover,  he  sends  tempests  and  hail  to  destroy  the  fruits ; 
he  infests  the  flocks  with  contagions ;  he  pollutes  the  atmosphere  with 
poison.  And  in  a  word,  it  is  painful  to  him  to  see  any  one  re- 
ceive a  morsel  of  bread  from  God,  and  to  eat  it  in  peace ;  and  if  it 
lay  within  his  power,  and  if  he  were  not  checked  by  our  prayers 
(through  God),  we  would  most  assuredly  not  retain  a  straw  on  the 
field,  or  a  farthing  in  the  house,  yes,  not  even  our  life  a  single  hour ; 
especially  those  who  observe  the  word  of  God,  and  wish  to  be 
Christians. 

Thus  God  wishes  to  exhibit  to  us  how  solicitous  he  is  about  all  our 
wants,  and  how  faithfully  he  provides  for  our  temporal  sustenance. 
And  although  he  grants  and  preserves  these  "blessings  bountifully, 
even  for  the  ungodly  and  the  knave ;  yet  he  desires  us  to  pray  for 
those  things,  in  order  that  we  may  acknowledge  that  we  receive  them 
from  his  munificent  hand,  and  that  we  perceive  in  them  his  paternal 
goodness  towards  us.  For  if  he  should  withdraw  his  hand,  nothing 
could  prosper,  nor  finally  be  preserved,  as  indeed  we  see  and  feel 
daily.  What  kind  of  misery  now  exists  in  the  world  in  consequence 
of  adulterated  coin,  yes,  of  daily  oppressions  and  exactions  in  com- 
>  mon  commerce,  contracts,  business,  and  labors,  of  those,  who  ac- 


430  THE   LARGER    CATECHISM. 

cording  to  their  own  wanton  desires,  oppress  the  unfortunate,  and 
withhold  from  them  their  daily  bread  ? — Things  which  we  must,  in- 
deed, suffer ;  but  they  must  take  heed,  that  they  do  not  lose  this  com- 
mon prayer ;  and  they  should  guard  themselves,  lest  this  article  of  the 
Lord's  Prayer  should  operate  against  them. 


THE   FIFTH   PETITION. 

Jliid  forgive  us  our  trespasses,  as  we  forgive  those  who 
trespass  against  us. 

This  article  touches  our  miserable  and  wretched  life,  which,  al- 
though we  may  have  the  word  of  God,  we  may  believe,  perform  his 
will,  and  suffer,  and  nourish  ourselves  with  the  gifts  and  blessings  of 
God,  does  not,  however,  proceed  without  sin ;  for  we  still  daily  digress 
much,  and  exceed  proper  bounds,  while  we  live  in  this  world  among  peo- 
ple, who  cause  us  a  great  deal  of  sorrow,  and  give  us  occasion  for  impati- 
ence, wrath,  and  revenge.  And  besides  this,  being  pursued  by  the 
devil,  who  urges  us  on  every  side,  and  strives  (as  we  have  already 
heard)  against  all  the  foregoing  articles,  so  that  it  is  impossible  al- 
ways to  remain  firm  in  this  perpetual  contest. 

Here,  then,  it  is  again  highly  necessary  to  pray  and  to  exclaim: 
"  Beloved  Father,  forgive  us  our  trespasses."  Not,  that  he  does  not 
also  forgive  sins  without  and  prior  to  our  prayer.  For  he  has  given 
us  the  Gospel,  in  which  there  is  pure  remission  of  sin  before  we  prayed 
for  it,  or  once  thought  of  seeking  after  it.  But  for  this  reason  we 
should  pray,  that  we  may  acknowledge  and  accept  such  forgiveness. 
For  since  the  flesh,  in  which  we  daily  live,  is  of  such  a  nature  as  not 
to  trust  and  believe  in  God,  and  is  ever  agitated  with  evil  lusts  and 
wicked  desires,  so  that  we  daily  sin  in  words  and  actions,  by  com- 
mission and  omission,  in  consequence  of  which  our  consciences  become 
dissatisfied,  and  fear  the  wrath  and  indignation  of  God,  and  thus 
let  their  consolation  and  confidence  afforded  by  the  Gospel,  sink 
down :  it  is,  therefore,  necessary  to  resort  to  this  source  without  in- 
termission, and  to  receive  consolation  and  raise  up  our  consciences 
again. 

But  these  things  should  contribute  to  this  end,  that  God  may  sub- 
due our  pride,  and  keep  us  in  humility.  For  he  has  reserved  unto 
himself  this  prerogative,  if  any  one  wishes  to  boast  of  his  piety,  and 
despise  that  of  others, — that  he  should  view  himself,  and  place 
this  prayer  before  his  eyes.  Thus  he  will  find  that  he  is  not  superior 
in  piety  to  the  others,  and  all  must  drop  their  plume  before  God,  and 


OF  THE  lord's  prayer,  431 

rejoice  that  we  become  participants  of  remission.  And  let  no  one 
think,  while  we  live  here,  to  arrive  at  such  a  degree  of  perfection, 
that  he  has  no  need  of  this  forgiveness :  and  in  a  word,  if  God  does 
not  forgive  us  continually,  we  are  lost. 

Consequently,  then,  the  meaning  of  this  petition  is,  that  we  desire 
God  not  to  look  upon  our  sins,  or  to  charge  us  with  that  which  we  daily 
deserve,  but  to  act  towards  us  graciously,  and  to  forgive  us,  as  he  has 
promised,  and  thus  afford  us  a  joyful  and  tranquil  conscience,  so  that 
we  can  approach  him  in  prayer.  For  if  the  heart  is  not  at  peace 
with  God,  and  cannot  obtain  this  assurance,  it  will  never  venture  to 
pray.  This  assurance,  however,  and  joyfulness  of  heart  we  cannot 
obtain,  unless  we  know  with  certainty  that  our  sins  are  forgiven. 

Here  there  is,  however,  a  necessary  and  yet  a  consolatory  clause 
annexed  :  As  we  forgive  those  who  trespass  against  us.  He  has 
promised,  that  we  should  be  certain,  that  all  is  forgiven  us  and  par- 
doned, yet  so  far,  that  we  also  forgive  our  fellow  creatures.  For,  as 
we  daily  commit  many  offences  against  God,  and  still  he  forgives  all 
through  grace ;  so  we  must  also  ever  forgive  our  neighbors  who  do 
us  injury,  violence,  and  injustice,  and  manifest  a  wicked  disposition 
towards  us.  But  if  you  do  not  forgive,  think  not,  that  God  will 
forgive  you ;  if,  on  the  other  hand,  you  forgive,  you  have  the  conso- 
lation and  assurance,  that  you  are  forgiven  in  heaven,  not  on  account 
of  your  forgiveness  towards  others,  fon  God  does  it  freely  and  through 
pure  grace,  because  he  has  promised  it,  as  the  Gospel  teaches ;  but 
for  the  purpose  of  strengthening  and  assuring  us,  he  proposes  this  as 
an  evidence  in  connection  with  the  promise,  which  accords  with  this 
petition,  Luke  6,  37 :  "  Forgive,  and  ye  shall  be  forgiven."  For 
this  reason,  Christ  also  repeats  it  immediately  after  the  Lord's  Prayer, 
Matt.  6,  14,  saying :  "  For  if  ye  forgive  men  their  trespasses,  your 
heavenly  Father  will  also  forgive  you." 

Therefore,  this  evidence  is  connected  with  this  petition,  that,  when 
we  pray,  we  may  be  reminded  of  the  promise,  and  thus  think :  "  Be- 
loved Father,  for  this  reason  I  come  and  pray,  that  thou  wouldst 
forgive  me,  not,  that  I  can  make  satisfaction,  or  that  I  merit  enough 
by  my  works,  but  because  thou  hast  promised  it,  and  set  thy  seal  to 
it,  so  that  it  might  be  as  certain  as  if  I  had  absolution  announced  by 
thyself."  For  as  much  as  baptism  and  the  sacrament,  instituted  as 
external  evidences,  effect,  so  much  can  this  evidence  also  effect  in 
strengthening  and  cheering  our  consciences,  and  it  is  even  particularly 
set  before  us,  that  we  may  use  and  exercise  it  cvci-y  hour,  as  a  tiling 
which  we  continually  have  with  us. 


432  THE   LARGER   CATECHISM. 

THE  SIXTH   PETITION. 

Jlnd  lead  us  not  into  temptation. 

We  have  now  sufficiently  heard  what  pains  and  labor  are  required 
to  retain  all  that  we  pray  for,  and  to  persevere  in  it  constantly ;  and 
even  then  we  cannot  accomplish  this  end  without  error  and  stumbling. 
And  besides,  although  we  may  have  obtained  remission  of  sins  and  a 
clear  conscience,  and  be  entirely  absolved,  yet  the  condition  of  this 
life  is  of  such  a  nature,  that  one  may  stand  to-day,  and  to-morrow 
fall.  We  must,  therefore,  even  if  we  are  pious,  and  stand  with  clear 
conscience  before  God,  pray  again,  that  he  may  not  permit  us  to  fall 
back  again,  and  yield  to  difficulties  or  temptation.  Temptation, 
however,  or,  as  our  Saxons  formerly  called  it,  Beköhrung,  allure- 
ment, is  of  three  kinds — that  of  the  flesh,  that  of  the  world,  and  that 
of  the  devil.  For  we  dwell  in  the  flesh,  and  our  Adamic  nature 
cleaves  to  us,  which  exerts  its  influence,  and  daily  entices  us  to  un- 
chastity,  indolence,  excess,  avarice,  and  deception,  defrauding  our 
neighbors ;  and  in  short,  to  evil  lusts  which  cleave  to  us  by  nature, 
and  which  are  also  excited  by  others,  viz :  by  associates,  examples, 
by  hearing  and  seeing,  which  frequently  wound  and  inflame  even 
an  innocent  heart. 

And  finally,  the  world  adds  its  force,  which  offends  us  with  words 
and  actions,  and  provokes  us  to  wrath  and  impatience.  And  in  a 
word,  there  is  nothing  seen  here  but  wrath  and  envy,  animosity,  vio- 
lence and  injustice,  treachery,  revenge,  imprecation,  contumely,  de- 
traction, arrogance,  and  pride,  with  superabundant  ostentation, 
worldly  honor,  fame,  and  power ;  here  no  one  is  willing  to  be  the 
least,  but  desires  to  be  the  greatest,  and  to  attract  notice  in  preference 
to  all  others. 

And  in  addition  to  these,  the  devil  comes,  instigating  and  provok- 
ing every  where.  But  especially  is  he  occupied  in  those  disturbances 
which  pertain  to  the  consciences  and  spiritual  matters ;  that  is,  he 
endeavors  to  cause  us  to  disregard  and  slio;ht  both  the  word  and 
works  of  God,  so  that  he  may  draw  us  away  from  faith,  hope,  and 
love,  and  bring  us  to  unbelief,  presumption,  pride,  and  obduracy,  or  even 
to  extreme  despair,  the  denial  and  blasphemy  of  God,  and  to 
other  innumerable,  detestable  crimes.  These  are  snares  and 
nets,  yes,  real  fiery  darts  most  malignantly  hurled  into  the  human 
heart,  not  by  flesh  and  blood,  but  by  the  devil  himself. 


OF     THE    lord's    i'RAYJER.  433 

These  are  indeed  great  and  grievous  dangers  and  oppositions,  which 
each  Christian  must  bear,  and  grievous  enough  are  they,  if  but  one 
alone  had  to  be  borne.  Therefore,  we  should  be  urged  by  these  to 
invoke  and  pray  God  incessantly,  w^hile  we  are  in  this  depraved  life, 
in  which  we  are  assailed,  pursued,  and  persecuted  on  every  side, 
not  to  let  us  become  faint  and  weary,  and  fall  back  again  into  sin, 
shame,  and  unbelief;  for  otherwise,  it  is  impossible  to  overcome  even 
the  slightest  attack. 

Now,  this  may  be  termed  not  leading  us  into  temptation,  if  God 
gives  us  power  and  strength  to  withstand  it ;  although  the  temptation 
be  not  removed  nor  defeated.  For  temptation  and  enticement  no 
one  can  avoid,  while  we  live  in  the  flesh,  and  the  devil  surrounds  us ; 
and  there  is  no  other  alternative,  we  must  endure  temptations,  yes, 
we  must  be  involved  in  them:  but  here  we  pray,  that  we  may  not 
fall  into  them,  and  be  overwhelmed. 

To  feel  temptation,  therefore,  and  to  consent  or  agree  to  it,  are 
things  very  different.  We  must  all  feel  temptations,  not  however, 
all  alike ;  but  some  more  numerous  and  severe  ones  than  others :  for 
instance,  youth  are  especially  infested  by  the  temptations  of  the  flesh ; 
again,  the  adult  and  the  aged  are  tempted  by  the  world ;  but 
others  who  are  engaged  in^  spiritual  matters,  that  is,  stronger 
Christians,  are  tempted  by  the  devil.  But  this  Iceling,  since  it  is 
repugnant  to  our  will,  and  since  we  would  rather  be  freed  from 
it,  can  injure  no  one ;  for  if  it  were  not  felt,  it  could* not  be  called  a 
temptation.  But  we  give  our  consent  to  them,  when  we  indulge  in 
them  through  our  loose  habits,  without  resisting  or  praying  against 
them. 

Therefore,  we  Christians  must  be  prepared  for,  and  daily  expect 
the  incessant  attacks  of  temptation,  so  that  no  one  may  proceed  as 
securely  and  carelessly  as  if  the  devil  were  far  from  us ;  but  we  should 
everywhere  await  the  stroke,  and  avert  it.  For  although  I  may  now 
be  chaste,  patient,  and  cheerful,  and  in  firm  faith,  still  the  devil 
can  in  this  hour  hurl  such  a  dart  into  my  heart,  that  I  can  scarcely 
withstand  it ;  for  he  is  a  foe  who  never  ceases  nor  becomes  weary, 
so  that  if  one  temptation  discontinues,  other  and  new  ones  continually 
succeed. 

Under  these  difllculties,  then,  there  is  no  other  resource  nor  remedy 
remaining,  but  to  appeal  to  the  Lord's  Prayer,  and  thus  converse 
with  God  from  the  heart :  "  Thou  hast  ordered  me,  beloved  Father, 
to  pray,  let  me  not  fall  hack  through  temptaiiony  Thus  you  will 
perceive  that  the  temptation  will  be  diminished,  and  finally  be  over- 
come.    Otherwise,  if  you  undertake  to  help   yourself  by  your  own 

55 


434  THE    LARGER    CATECHISM. 

thoughts  and  counsels,  you  will  render  it  worse,  and  give  the  devil 
more  room ;  for  he  has  a  serpent's  head,  which,  gaining  a  chasm, 
through  which  it  can  pass,  draws  his  whole  body  along  unimpeded ; 
but  this  prayer  can  check  it  and  repel  him. 


THE    SEVENTH    AND    LAST    PETITION. 

■  ßut  deliver  us  from  evil.     Amen. 

This  article  reads  thus  in  the  Gi'eek :  axxa  pvaac  r^jxa^  arto  -tov  jtovj^pot,-. 
Deliver  or  preserve  us  from  evil  or  the  wicked  one ;  and  it  ap- 
pears even  as  if  he  spoke  concerning  the  devil,  and  as  if  he  wished 
to  comprehend  all  in  one  mass,  so  that  the  whole  sum  of  all  our 
prayers  may  be  directed  against  our  chief  enemy.  For  he  it  is,  who 
impedes  among  us  all  that  we  pray  for — the  name  or  honor  of  God, 
t'he  kingdom.and  will  of  God,  daily  bread,  peaceful  and'  joyfal  con- 
science, &c. 

We  shall,  therefore,  in  conclusion,  bring  these  things  all  together, 
and  say  :  "  Grant,  beloved  Father,  that  we  may  be  liberated  fror» 
all  misfortunes."  Yet  whatever  evil  may  befall  us,  under  the  king- 
dom of  the  devil,  is  however  included — poverty,  shame,  death,  and  in 
a  word,  all  the  distressing  calamities  and  afflictions,  which  are  sa' 
innumerable  on  earth.  For  the  devil,  since  he  is  not  only  a  liar,  but 
also  a  murderer,  seeks  continually  after  our  lives,  and  wreaks  his  an- 
ger to  bring  us  into  misfortunes  and  injuries.  Hence  it  is,  that  he 
causes  many  a.  one  to  break  his  neck,  deprives  many  of  the  use  of 
their  minds,  others  he  causes  to  drown  themselves,  and  many  he  forces- 
to  commit  suicide,  and  to  do  many  other  terrible  crimes.  Therefore, 
while  W8  remain  on  earth,  it  requires  all  that  we  can  do  to  pray  con- 
tinually against  this  chief  enemy.  For  if  God  would  not  preserve 
us,  we  would  not  be  secure  a  single  hour  in  consequence  of  this  foe. 

Hence  you  perceive  again  how  God  desires  us  to  entreat  him  for 
all  things,  even  in  reference  to  those  which  injure  our  bodies,  so' 
that  we  may  neither  seek  nor  await  assistance  from  any  other  source 
but  from  him..  This  however  he  has  laid  dov/n  in  the  last  place ;  for 
if  we  shall  be  preserved  and  delivered  from  all  evil,  the  name  of  God' 
must  first  be  hallov;ed  In  us,  his  kingdom  be  among  us,  and  his  will 
be  done  ;  then  he  will  finally  guard  us  against  sin  and  shame,  more- 
over, from  all  that  is  grievous  or  pe^'nicious  to  us. 

Thus  God  has  briefly  enumerated  all  the  necessities,  by  which  we 
may  be  pressed,  so  that  we  indeed  can  have  no  excuse  for  neglecting 
frayer.    But  upon  this  f.he  efficacy  of  prayer  depends,  that  we  also" 


I 


OF    HOLY    BAPTISM.  435 

learn  to  say,  in  addition,  Amen  ;  that  is,  not  to  doubt  that  it  is  as- 
suredly heard,  and  will  be  granted.  For  it  is  nothing  else  but  a  word 
of  indubitable  faith,  praying  not  with  uncertainty,  but  knowing  that 
God  does  not  deny  it,  since  he  has  promised  to  grant  it.  Wherever 
such  faith  does  not  exist,  there  it  is  also  impossible  for  a  true  prayer 
to  be.  It  is  therefore  a  pernicious  conceit  in  those,  who  so  pray  that 
they  dare  not  add  the  word  Amen  to  the  end  of  their  prayer  and  con- 
clude with  certainty  that  God  hears  it,  but  remain  in  doubt,  and  say  : 
"How  should  I  feel  so  daring,  and  presume  that  God  hears  my 
prayer  ?     Am  I  not  still  a  miserable  sinner  ?"  &c. 

They  act  in  this  way,  because  they  do  not  view  the  promises  of 
God,  but  look  upon  their  own  works  and  worthiness,  thus  contemn- 
ing God  and  charging  him  with  falsehood ;  for  this  reason  they  also 
receive  nothing,  as  St.  Jarnes,  1,  6,  7,  says  :  "  But  let  him  ask  in 
faith,  nothing  wavering :  for  he  that  wavereth  is  hke  a  wave  of  the 
sea,  driven  by  the  wind,  and  tossed.  For  let  not  that  man  think  that 
he  shall  receive  any  thing  of  the  Lord."  Behold,  how  much  God  is 
concerned  about  these  things,  in  order  that  we  should  be  certain  tha't 
we  do  not  pray  in  vain  I  we  should  therefore  by  no  means  vilify  our 
prayer. 


PART  IV. 
OF  BAPTISM. 


We  have  now  completed  the  three  chief  articles  of  the  common 
Christian  doctrine.  Besides  these,  it  remains  yet  for  us  to  speak  of 
our  two  sacraments,  instituted  by  Christ,  concerning  which  each 
Christian  should  have  at  least  some  general  information,  since  there 
can  be  no  Christian  without  them  ;  although,  alas !  hitherto,  nothing 
has  been  taught  concerning  them.  We  shall,  in  the  first  place,  how- 
ever, take  up  the  subject  of  baptism,  through  which  we  are  first  taken 
into  the  community  of  Christians.  But  in  order  that  it  may  be  clearly 
understood,  we  shall  treat  it  in  regular  order,  and  adhere  to  that 
alone  which  is  necessary  for  us  to  know.  For  the  manner  in  which 
it  is  to  be  maintained  and  defended  against  heretics  and  factions,  we 
^hail  commit  to  the  learned. 


436  THE    LARGER    CATECHISM. 

In  the  first  place,  it  is  above  all  things  necessary  to  be  well  ac- 
quainted with  the  words,  upon  which  baptism  is  founded,  and  in 
which  consists  all  that  is  to  be  said  about  it,  viz :  where  Christ,  the 
Lord,  Matt.  28,  19,  says : 

Go  ye,  therefore,  and  teach  all  nations,  baptizing  them  in  the 
name  of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost. 

Again,  in  the  last  chapter  of  Mark : 

He  that  helieveth  and  is  baptized,  shall  be  saved;  but  he  that 
believeth  not,  shall  be  damned.     Mark  16,  16. 

You  should  in  the  first  place  observe,  that  in  these  words  the  com- 
mand ai^d  institution  of  God  are  embraced,  so  that  no  one  may  doubt 
baptism  to  be  a  divine  thing,  not  devised  or  invented  by  men.  For 
as  I  can  declare  with  certainty,  that  no  person  has  produced  the 
Ten  Commandments,  the  Creed,  and  the  Lord's  Prayer  out  of  his 
own  imagination,  but  God  himself  has  revealed  and  given  them;  so 
I  can  likewise  assert  Without  hesitation,  that  baptism  is  not  a  human 
device,  but  instituted  by  God  himself;  and  besides,  it  is  earnestly  and 
strictly  commanded  that  we  must  permit  ourselves  to  be  baptized,  or 
we  shall  not  be  saved ;  lest  any  one  should  think  it  a  thing  so  light 
as  the  putting  on  of  a  new  scarlet  garment.  For  the  efficacy  of  bap- 
tism depends  upon  the  divine  command,  and  on  account  of  this  we 
esteem  baptism  excellent  and  magnificent ;  concerning  this  we  mostly 
strive  and  contend,  since  the  world  is  now  so  full  of  sects,  who  ex- 
claim, baptism  is  an  external  thing,  and  an  external  thing  is  useless. 
But  let  an  external  thing  be  as  it  may,  here  stand  the  word  and  com- 
mand of  God  however,  by  w^hich  baptism  is  instituted  and  confirmed  ; 
but  whatever  God  institutes  and  commands  to  be  done,  can  certainly 
not  be  a  useless,  but  it  must  be  a  thing  exceedingly  precious,  even  if  it 
were  in  appearance  less  than  a  mite  of  straw.  If  the  pope's  dis- 
tributing indulgences  with  his  letters  and  bulls,  or  confirming  altars 
or  churches  by  them  could  hitherto  be  esteemed  highly,  alone  for  the 
sake  of  the  letter  and  the  seal :  so  we  should  esteem  baptism  much 
higher  and  more  precious,  because  God  has  commanded  it,  and  be- 
cause it  is  administered  in  his  name  ;  for  thus  read  the  words :  Go, 
and  baptize,  but  not  in  your  name,  but  in  the  name  of  God. 

For  to  be  baptized  in  the  name  of  God,  is  not  to  be  baptized  by 
man,  but  by  God  himself.  For  this  reason,  even  if  it  is  administered 
through  the  hand  of  man,  it  is  nevertheless  truly  God's  own  work ; 
hence  each  one  can  easily  conclude  for  himself  that  it  is  much  sub- 
limer than  any  work  done  by  a  saint  or  by  any  other  man.  For  what 
work  can  be  performed  thatis  greater  than  the  work  of  God  ?  But  here 
the  devil  is  most  carefully  occupied  in  deceiving  us  with  a  false  appear-« 


OF    HOLY    BAPTISM.  437 

ance,  and  of  leading  us  from  the  work  of  God  to  our  own  performance. 
For  it  seems  to  be  much  more  splendid  and  precious  if  a  Carthusian 
friar  performs  many  great  and  laborious  works,  and  all  of  us  esteem 
our  own  works  and  merits  much  more  than  those  of  God.  But  the 
Scripture  teaches  thus,  that  even  if  all  the  works  of  the  monks  were 
collected  in  a  mass,  no  matter  how  precious  they  might  appear,  it 
would  still  not  be  as  noble  and  good  as  if  God  lifts  up  a  mite  of 
straw.  Why?  Because  the  person  is  nobler  and  better.  Now, 
here  we  must  estimate  not  the  person  according  to  the  works,  but 
the  works  according  to  the  person,  from  whom  they  must  receive 
their  dignity  and  value.  But  human  reason  will  not  thus  esteem  bap- 
tism ;  and  because  it  does  not  shine  like  the  works  which  we  perform, 
we  imagine  it  must  avail  nothing. 

Learn,  then,  from  these  remarks  to  form  a  proper  view  of  this  mat- 
ter, and  to  reply  to  the  question,  What  is  baptism  ? — namely  thus : 
It  is  not  merely  simple  water,  but  it  is  water  comprehended  in  the 
word  and  command  of  God,  and  through  this  it  is  sanctified,  so  that 
it  is  nothing  other  than  divine  water,  not  that  the  water  in  itself  is 
more  noble  than  other  water,  but  because  the  word  and  command  of 
God  has  come  to  it.  For  this  reason,  it  is  nothing  but  the  villainy  and 
illusion  of  the  devil,  that  our  new  spirits  at  the  present  day,  for  the  pur- 
pose of  degrading  baptism,  separate  from  it  the  word  and  institution 
of  God,  and  view  but  the  water,  which  is  dipped  out  of  the  fountain, 
and  then  exclaim  with  foaming  lips  :  "  What  shall  a  handful  of  water 
help  the  soul  ?"  Yes,  beloved  reader,  who  does  not  know  that  if  it 
is  taken  separate,  water  is  water  ?  But  how  dare  you  thus  to  plunge 
into  the  order  of  God,  and  tear  asunder  the  best  treasure,  with 
which  God  has  bound  and  comprehended  it,  and  which  he  will  by  no 
means  have  separated  from  it?  For  the  word  and  the  command  and 
the  name  of  God  is  the  nucleus  in  the  water, — a  treasure  which  is 
greater  and  nobler  than  heaven  and  earth. 

In  this  manner,  then,  learn  to  discern  that  the  water  of  baptism  is 
quite  a  different  thing  to  all  other  water,  not  on  account  of  the  natural 
substance,  but  because  here  something  more  noble  comes  to  it.  For 
God  himself  honors  it  with  his  name,  and  purifies  it  with  his  holiness. 
For  this  reason,  it  is  not  only  natural  water,  but  divine,  heavenly,  holy, 
and  blissful  water,  and  in  whatever  way  it  can  be  extolled  more  still, 
all  for  the  sake  of  the  w^ord,  which  is  a  heavenly,  holy  word  which 
no  one  can  praise  sufficiently ;  for  it  has  and  possesses  all  that  is 
God's ;  hence  it  also  receives  its  essence,  that  it  deserves  the  appella- 
tion of  sacrament,  as  St.  Augustine  also  has  taught:    Accedat  ver- 


438  THE    LARGER    CATECHISM. 

hum  ad  dementum,  et  fit  sacramentum  ;  that  is,  when  the  loord 
comzs  to  the  element  or  the  natural  object,  it  becomes  a  sacrament ; 
that  is,  a  holy,  divine  thing  and  evidence. 

Therefore,  we  ever  teach  that  the  sacraments  and  all  external 
things,  w^hich  God  orders  and  institutes,  should  be  viewed,  not  ac- 
cording to  the  gross  external  forms,  as  we  see  the  hull  of  a  nut,  but 
according  to  the  manner  in  which  the  word  of  God  is  included  in 
them.  For  thus  we  also  speak  in  reference  to  the  parental  state, 
and  civil  magistrates.  If  we  view  these,  as  far  as  they  have  eyes, 
noses,  skin  and  hair,  flesh  and  bones,  we  see  that  they  resemble 
Turks  and  heathens  ;  and  some  one  might  come,  and  say  :  "  Why 
shall  I  hold  these  higher  in  estimation  than  others  ?"  Because  the 
commandment  says :  Thou  shall  honor  thy  father  and  thy  mother , 
we  thus  see  another  person,  vested  and  adorned  with  the  majesty  and 
glory  of  God.  This  commandment,  I  say,  is  the  golden  chain  which 
he  bears  around  his  neck,  yes,  the  crown  upon  his  head,  which  shows 
me  how  and  why  I  shall  honor  this  flesh  and  blood. 

Thus  and  much  more  should  you  honor  and  esteem  baptism,  for  the 
sake  of  the  word — an  institution  which  God  himself  has  honored  both 
with  words  and  deeds,  and  which  he  has  confirmed,  besides,  with 
ostensible  miracles  from  heaven.  For,  do  you  suppose  that  it  was  a 
jest,  that,  when  Christ  permitted  himself  to  be  baptized,  the  heavens 
opened,  the  Holy  Ghost  descended  visibly,  and  there  was  nothing 
but  divine  glory  and  majesty  ?  I  therefore  admonish  again,  in  order 
that  no  one  may  by  any  means  divide  and  separate  these  two,  the 
word  and  the  water.  For  if  the  word  is  separated  from  it,  it  is  not 
other  water  than  that  used  in  culinary  purposes,  and  it  may  well  be 
styled  a  bathing  baptism ;  but  when  it  is  connected  with  the  word, 
as  God  has  ordered  it,  it  is  a  sacrament,  and  it  is  called  the  baptism 
of  Christ.  This  is  the  first  part,  concerning  the  nature  and  value  of 
this  holy  sacrament. 

In  the  second  place,  inasmuch  as  we  now  know  what  baptism  is, 
and  how  it  is  to  be  held,  we  must  also  learn  the  purpose  and  eyid  for 
which  it  was  instituted  ;  that  is,  what  it  confers  and  effects.  This 
we  cannot  better  comprehend  than  from  the  words  of  Christ,  quoted 
above,  namely  :  "  He  that  believeth  and  is  baptized  shall  be  saved," 
Mark  16,  16.  Therefore,  comprehend  it  in  the  most  simple  manner, 
thus,  that  the  virtue,  work,  use,  fruit,  and  end  of  baptism,  is  to  save. 
For  no  one  is  baptized  in  order  to  become  a  prince,  but,  as  the  words 
say,  in  order  to  be  saved.  To  be  saved,  however,  it  is  well  known, 
implies  nothing  else,  than  to  be  liberated  from  sin,  death,  and  the  devil, 
to  come  into  the  kine-dom  of  Christ,  and  to  live  eternally  with  hira. 


OF    HOLY    BAPTISM.  4'-V? 

Here  you  perceive  again  how  precious  and  valuable  baptism  is  to 
be  held,  since  in  it  we  obtain  such  an  inestimable  treasure — a  thing 
which  goes  far  to  prove  that  baptism  cannot  be  mere,  simple  water- 
For  simple  water  could  not  effect  this,  hut  the  word  of  God  does  it, 
and  because,  as  previously  said,  the  name  of  God  is  in  it.  But  wher- 
ever the  name  of  God  is,  there  also  must  be  life  and  salvation ;  hence 
it  is  truly  a  divine,  blissful,  fruitful,  and  gracious  water  ;  for  through 
the  word  it  obtains  the  power  to  become  a  washing  of  regeneration, 
as  St.  Paul  terms  it.  Tit.  3,  5. 

But  in  reply  to  our  sophists,  the  new  spirits,  who  assert  that  faith 
alone  saves,  and  that  w^orks  and  external  things  add  nothing  to  salva- 
tion, we  say,  it  is  true,  that  nothing  in  us,  but  faith  docs  effect  it,  as 
we  shall  hear  further  still.  But  the  bhnd  leaders  will  not  observe, 
that  faith  must  have  something  which  it  believes,  that  is,  to  which  it 
adheres,  and  upon  which  it  rests  and  depends.  Thus  faith  adheres 
to  the  water,  and  believes  that  in  baptism  are  comprehended  life  and 
eternal  happiness,  not  through  any  virtue  of  the  water,  as  has  been 
sufficiently  stated,  but  through  its  being  incorporated  with  the  word 
and  ordinance  of  God,  and  his  name  being  vested  in  it.  Now,  if  I 
believe  this,  in  what  else  do  I  believe,  but  in  God,  as  in  him,  who  has 
given  and  implanted  his  name  in  baptism,  and  proposed  to  us  this 
external  thing,  in  which  we  are  able  to  comprehend  this  treasure. 

Now,  these  new  spirits  are  so  insane  as  to  separate  faith  and  the 
object  to  which  it  adheres,  although  external.  YeS,  it  should  and 
must  be  external,  so  that  it  can  be  perceived  and  comprehended  with 
the  senses,  and  conveyed  to  the  heart  through  them,  as  we  find  th-e 
whole  Gospel  an  external  and  oral  sermon.  In  a  vv'ord,  whatever 
God  does  and  performs  in  us,  he  wishes  to  work  through  such  ex- 
ternal ordinances.  Now,  wherever  he  speaks,  yes,  rather  whither- 
soever or  through  what  he  speaks,  there  the  eyes  of  faith  are  to  be 
directed,  and  there  it  must  cleave.  Nov\',  here  we  have  the  words : 
"  He  that  believeth  and  is  baptized  shall  be  saved."  In  reference  to 
what  else  are  these  words  spoken,  but  to  baptism ;  that  is,  the  water 
comprehended  in  the  ordinance  of  God  ?  It  follows,  therefore,  that 
whoever  rejects  baptism,  rejects  the  word  of  God,  faith,  and  Christ 
who  refers  us  to  it,  and  binds  us  to  baptism. 

In  the  third  place,  since  we  perceive  the  great  benefit  and  virtue 
of  baptism,  let  us  proceed  to  inquire  who  is  the  person  that  receives 
what  baptism  confers  and  benefits ;  and  this  is  also  most  beautifully 
and  clearly  expressed  even  in  these  words :  "  He  that  believeth  and 
is  baptized  shall  be  saved."  That  is,  faith  alone  makes  the  person 
worthy  to  receive  this  salutary,  divine  water  beneficially.     For  since 


440  THE   LARGER    CATECHISM. 

this  is  presented  and  promised  here  in  the  words  by  and  with  the 
water,  it  cannot  be  received  otherwise  than  by  our  beheving  it  from 
our  hearts.  Without  faith  baptism  benefits  us  nothing,  although  in 
itself  it  is  a  divine,  superabundant  treasure.  Upon  these  few  words — 
He  that  helieveth — therefore,  depends  so  much,  that  they  exclude 
and  reject  all  works  that  we  can  do,  with  a  view  to  merit  and  obtain 
salvation  through  them.  For  it  is  irrevocably  decreed  that  what- 
ever is  not  faith,  profits  nothing  in  obtaining  salvation,  nor  can  it 
receive  any  thing. 

But  if  they  exclaim,  as  they  are  accustomed  to  do :  "  Baptism 
itself  is  a  work,  and  you  say  works  are  of  no  consequence  in  obtain- 
ing salvation,  wherein  then  does  faith  consist  ?"  Reply  : — Yes,  it 
is  true,  our  works  do  nothing  towards  salvation,  but  baptism  is  not 
our  work,  it  is  the  work  of  God ;  (for  you  must,  as  already  said, 
draw  a  wide  line  of  distinction  between  the  baptism  of  Christ  and 
that  of  a  bath-keeper  ;)  but  the  works  of  God  are  salutary  and  essen- 
tial to  salvation,  not  excluding  but  requiring  faith ;  for  without  faith 
we  could  not  comprehend  them.  For,  by  permitting  the  water  to' 
be  poured  over  you,  you  have  not  yet  received  baptism  in  such  a 
manner  as  to  benefit  you ;  but  it  becomes  of  salutary  effect  to  you, 
if  you  permit  yourself  to  be  baptized  under  the  persuasion  that 
it  is  according  to  the-  order  and  command  of  God,  and  besides, 
in  his  name,  so  that  you  may  receive  in  the  water  the  promised  sal- 
vation. Now,  neither  the  hand  nor  the  body  can  do  this,  but  the 
heart  must  believe  it.  Thus  you  perceive  clearly,  that  here  there 
is  no  work  performed  by  us,  but  a  treasure  received  which  God  gives 
lis,  and  which  faith  apprehends  ;  even  as  Christ  the  Lord  on  the  Cross 
is  not  a  work,  but  a  treasure  comprehended  in  the  word,  and  pre- 
sented to  us  through  it,  and  received  through  faith.  Therefore,  they 
do  us  injustice  by  crying  out  against  us,  that  we  preach  in  opposition 
to  faith,  when  at  the  same  time  we  insist  upon  it  alone,  as  being  so 
essentially  necessary  that  without  it  we  can  neither  receive  nor  enjoy 
any  thing  whatever. 

Thus  we  have  the  three  parts,  which  are  necessary  to  be  known 
concerning  this  sacrament,  especially,  that  the  order  of  God  is  to  be 
held  in  all  due  honor,  which  alone  would  be  sufficient  to  move  us, 
even  if  it  were  wholly  an  external  thing,  like  this  commandment : 
Thou  shalt  honor  thy  father  and  thy  mother — instituted  concerning 
external  flesh  and  blood  alone ;  here  we  take  into  consideration  not 
this  flesh  and  blood  but  the  commandment  of  God,  in  which  they  are 
included,  and  for  the  sake  of  which  this  flesh  is  called  father  and 
"mother.     Thus  in  like  manner,  even  if  we  had  nothing  more  than 


OF    HOLY    BAPTISM.  441 

these  words :  Go  and  baptize,  &c. ;  we  should  even  then  accept,  and 
do  as  the  order  of  God  directs.  Now,  here  we  have  not  only  the  com- 
mand and  precept  of  God,  but  also  the  promise ;  for  which  reason  it 
is  far  more  excellent  than  that  which  God  has  commanded  and  order- 
ed at  other  places.  In  a  word,  it  is  so  full  of  consolation  and  grace 
that  heaven  and  earth  cannot  comprehend  it.  But  it  is  requisite  to 
believe  this  truly ;  for  the  deficiency  is  not  in  the  treasure,  but  in 
comprehending  and  firmly  maintaining  it. 

Each  Christian,  therefore,  has  enough  to  learn  and  to  exercise  in 
baptism  while  'he  continues  in  this  life ;  for  he  must  ever  exert  him- 
self to  maintain  a  firm  faith  in  what  it  promises  and  brings  him — 
triumph  over  the  devil  and  death — the  remission  of  sins,  the  grace 
of  God,  Christ  with  all  his  works,  and  the  Holy  Ghost  with  all  his 
gifts.  In  short,  it  is  so  superabundant,  that,  if  timid  nature  could 
but  reflect  on  it,  it  would  truly  doubt  its  reality.  For,  imagine  to 
yourself  a  physician,  who  possessed  an  art  preventing  persons 
from  dying,  or,  even  if  they  died,  immediately  restoring  them 
to  fife  so  as  to  live  eternally  afterwards,  how  the  world  would  rush 
and  flock  around  him  with  money,  while  the  poor  could  not  approach 
him  for  the  rich !  Now,  here  in  baptism  is  brought  to  the  door  of 
every  one  gratis,  such  a  treasure,  and  such  medicine  as  devours  death, 
and  preserves  the  life  of  all  men. 

Thus  we  should  view  baptism,  and  make  it  useful  to  ourselves,  so 
that  by  it  we  may  strengthen  and  console  ourselves,  when  our  sins 
or  our  consciences  oppress  us,  and  say  :  "  I  am,  nevertheless,  bap- 
tized, and  if  I  am  baptized,  it  is  promised  me  that  I  shall  be  saved, 
and  that  I  shall  have  eternal  life,  both  in  soul  and  body."  For  it  is 
on  this  account  that  these  two  take  place  in  baptism — that  is,  the 
body  is  perfused,  which  can  perceive  nothing  more  than  the  water, 
and  besides,  the  words  are  spoken  so  that  the  soul  may  also  compre- 
hend. Now,  since  both  water  and  word  constitute  one  baptism,  it 
follows  that  both  body  and  soul  must  also  be  saved,  and  live  etern- 
ally :  the  soul  through  the  v.'ord,  in  which  it  beheves ;  the  body, 
however,  because  it  is  united  wüth  the  soul,  and  also  apprehends 
baptism,  as  it  is  able  to  apprehend  it.  For  this  reason,  we  have 
nothing  more  precious  in  our  bodies  and  souls ;  for  through  baptism 
we  become  holy  and  felicitous, — a  condition  which  otherwise  no 
course  of  hfe,  no  works  on  earth  can  attain. 

Let  this  suflSce,  then,  with  respect  to  the  nature,  benefit,  and  use 
of  baptism,  it  being  considered  at  sutTicient  length  for  the  pres- 
ent occasion. 


442^  THE    LARGER   CATECHISM. 


OF    INFANT    BAPTISM. 


Here  a  question  arises,  by  which  the  devil  through  his  followers 
confuses  the  world,  with  respect  to  infant  baptism ;  and  it  is  this ; 
"  Do  they  also  believe,  and  is  it  right  to  baptize  them  ?"  In  reply 
we  briefly  say : — Let  every  man  who  is  inexperienced,  decline  this 
question,  and  leave  it  to  the  learned  ;  but  if  you  wish  to  answery 
answer  thus : 

That  infant  baptism  is  pleasing  to  Chi  ist,  is  sufficiently  proved  by 
his  own  acts  ;  namely,  that  God  sanctified  many  of  those,  and  has 
granted  them  the  Holy  Spirit,  who  were  thus  baptized,  and  at  the 
present,  day  there  are  many  still,  in  whom  it  is  perceived  that  they 
have  the  Holy  Spirit,  both  from  their  doctrines  and  their  deportment 
of  life ;  as  it  is  also  given  to  us  through  the  grace  of  God  to  be  able 
to  expound  the  Scriptures,  and  to  acknowledge  Christ, — a  thing 
which  without  the  Holy  Spirit  could  not  be  done.  But  if  God  did 
not  approve  of  infant  baptism,  he  would  not  grant  even  a  particle 
of  grace  from  the  Holy  Spirit.  In  a  word,  hitherto,  down  to? 
the  present  day,  there  could  not  have  been  a  Christian  on  earth.- 
Now,  since  God  confirms  baptism  by  the  communication  of  his  Holy 
Spirit,  as  it  is  truly  perceived  in  some  of  the  Fathers,  as,  St.  Bern- 
ard, Gerson,  JoKn  Huss,  and  others,  who  were  baptized  in  their 
infancy ;  and  as  the  holy  Christian  church  does  not  discontinue  until 
the  end  of  the  world,  it  must  indeed  be  acknowledged  that  such* 
baptism  of  children  is  pleasing  to  God.  For  he  cannot  be  against 
himself,  or  favor  falsehood  and  knavery,  or  grant  his  grace  and' 
Spirit  to  this  end.  This  is  perhaps  the  best  and  strongest  evidence 
for  the  inexperienced  and  unlearned.  For  this  article  :  /  believe  in 
a  holy  Christian  church,  the  cormnimion  of  saints,  &c. — can  neither 
be  withdravm  from  us,  nor  can  it  be  overthrown. 

Here  we  further  assert,  that  the  greatest  virtue  of  baptism  does 
not  depend  on  the  circumstance,  whether  the  person  baptized  believe' 
or  disbelieve;  for  baptism  does  not  become  wrong  from  thiscircum-- 
stance,  but  it  depends  entirely  upon  the  word  and  command  of  God*- 
Now  this  is  indeed  a  little  harsh,  but  it  results  from  having  said  that 
baptism  is  nothing  else  than  water  and  the  Vv'ord  of  God  intimately 
connected  ;  that  is,  when  the  word  is  connected  with  the  water,  then, 
this  baptism  is  a  right  one,  although  there  be  no  simultaneous  feeling 
of  faith  connected  with  it ;  for  my  faith  does  not  make,  but  it  re" 
tcivcs  baptism-     Novv-  baptism  does  not  become  wrong,  even  if  it  be 


OF    HOLY    BAPTISM.  443 

received  and  applied  in  a  wrong  manner,  since,  as  observed  above, 
it  does  not  depend  on  our  belief,  but  upon  the  word  of  God. 

For  even  if  a  Jew,  at  this  day,  should  come  with  deceit  and 
wicked  design,  and  we  should  baptize  him  in  all  sincerity,  we  should 
nevertheless  say  that  the  baptism  would  be  right.  For  here  is  the 
water  together  with  the  word  of  God,  even  if  he  does  not  receive 
it  as  he  should :  precisely  as  the  unworthy  who  go  to  the  sacra- 
ment of  the  Lord's  Supper,  receive  the  true  sacrament,  even  if  they 
do  not  believe. 

Thus  you  perceive  that  the  objection  of  the  factious  spirits  is  vain 
and  useless.  For,  as  said,  even  if  children  believe  not,  which  how- 
ever is  not  the  fact,  (as  now  shown,)  the  baptism  would  still  be 
right,  and  no  one  should  rebaptize  them ;  even  as  the  Lord's  Supper 
is  not  impaired,  when  some  one  approaches  it  with  an  evil  design  ; 
and  it  would  not  be  admissible  for  him  in  consequence  of  this,  to  re- 
ceive it  again,  in  the  very  same  hour,  as  if  he  had  not  before  received 
the  true  sacrament ;  for  this  is  blaspheming  and  calumniating  the 
sacrament  in  the  highest  degree.  How  do  we  attain  the  power,  that 
the  w^ord  and  institution  of  God  should  be  improper  and  vain,  because 
we  use  them  improperly  ? 

For  this  reason  we  say,  if  you  have  not  believed,  believe  yet,  and 
thus  declare :  "  The  baptism  was  truly  right,  but  I  alas  !  have  not 
received  it  rightly."  For  I  myself,  and  all  who  permit  themselves 
to  be  baptized,  must  thus  say  before  God  :  "  I  come  here  in  my  faith 
>  and  that  of  others,  yet  I  cannot  depend  on  my  belief  and  the  prayers 
of  many  others  for  me,  but  I  rely  on  thy  word  and  command,  even 
as  I  go  to  the  sacrament  of  the  Lord's  Supper,  not  upon  my  faith, 
but  upon  the  words  of  Christ,  whether  I  be  strong  or  weak,  for  this 
I  let  God  provide ;  but  I  know  that  he  orders  me  to  go,  to  eat,  and 
to  drink,  &c.,  and  that  he  gives  me  his  body  and  his  blood, — which 
words  will  neither  belie  nor  deceive  me." 

Now,  we  pursue  the  same  course  with  respect  to  infant  baptism. 
We  bring  forward  the  child  under  the  impression  and  the  hope  that 
it  believes,  and  we  pray  God  to  give  it  faith ;  but  we  do  not  baptize 
it  on  this  account,  but  rather  because  God  has  commanded  us  to  do 
60.  Why  so  ?  Because  we  know  that  God  does  not  lie.  I  and  my 
neighbor,  and  in  a  word,  all  persons,  may  prove  impotent  and  deceit- 
ful, but  the  word  of  God  cannot  fail. 

Wherefore,  those  are  presumptuous  and  deluded  spirits,  who  infer, 

that  where  faith  is  not  right,  there  baptism  must  also  not  be  right ; 

.precisely  as  if  I  would  conclude,  if  I  do  not  beheve,  it  follows  that 

i  Christ  is  nothing ;  or  thus,  if  I  am  not  obedient,  there  is  neither 


444  THE    LARGER    CATECHISM. 

father  nor  mother  nor  magistrate.  Is  this  a  correct  and  a  happy 
conclusion,  if  no  one  does  what  he  ought,  that  the  thing  in  itself  shall 
be  nothing,  or  avail  nothing  ?  Beloved  reader,  reverse  the  argument, 
and  rather  conclude  thus :  that  for  the  very  reason  that  baptism  has 
been  received  improperly,  it  is  right  and  of  importance.  For  if  it 
were  not  right  in  itself,  it  could  not  be  misused,  and  there  would  be 
no  sin  committed  by  abuse.  It  is  thus :  Abusus  non  tollit,  sed  con- 
firmat  suhstantiam,  abuse  does  not  remove  the  substance,  but  con- 
firms it ;  for  gold  remains  no  less  gold,  even  if  a  harlot  bears  it  about 
with  sin  and  shame. 

Let  it,  therefore,  be  concluded  that  baptism  is  always  right  and 
remains  in  its  full  nature  or  character,  even  if  but  a  single  individual 
were  baptized,  and  besides,  if  he  did  not  truly  believe.  For  the  order 
and  word  of  God  are  not  to  be  changed  or  made  mutable  by  men. 
But  they,  the  fanatical  spirits,  are  so  blinded  as  not  to  see  the  word 
and  command  of  God  ;  and  they  do  not  look  upon  baptism  otherwise 
than  water  in  a  brook  or  in  a  vessel,  or  upon  a  magistrate  other- 
wise than  upon  any  other  person ;  and  because  they  see  neither 
faith  nor  obedience,  they  consider  baptism  and  the  magistracy 
to  be  of  no  avail  in  themselves.  Here  is  a  secret,  seditious  spirit, 
which  would  readily  tear  off  the  crown  from  civil  authority,  to  have 
it  trampled  under  foot,  and  besides,  would  pervert  all  the  works  and 
ordinances  of  God,  and  reduce  them  to  nothing.  We  must,  therefore, 
be  on  our  guard  and  well  prepared,  and  not  suffer  ourselves  to  be 
directed  or  drawn  avN^ay  from  the  word  of  God,  so  that  we  may  not 
consider  baptism  a  mere  empty  sign,  as  the  fanatics  dream. 

Jn  the  last  -place,  it  is  also  necessary  to  know  v.'hat  baptism  signi- 
fies, and  why  God  instituted  this  external  sign  and  formality  in  the 
celebration  of  this  sacrament,  through  which  we  are  first  taken  into 
the  community  of  the  Christian  church.  The  work  or  the  act  consists 
in  our  being  put  in  connexion  with  the  water,  and,  after  its  passing 
over  us,  in  being  withdrawn  from  it  again.  These  two,  our  being 
put  in  connexion  with  the  water,  and  being  withdrawn  from  it 
again,  signify  the  efficacy  and  the  work  of  baptism,  which  are  nothing 
else  but  the  mortification  of  the  old  Adam,  and  afterwards,  the  rearing 
up  the  new  man  ;  both  of  which  are  to  be  exercised  in  us  through  our 
whole  Ufe,  so  that  a  Christian  life  is  nothing  else  but  a  daily  bap- 
tism, once  begun,  and  ever  to  be  exercised.  For  it  is  necessary  for 
our  lives  continually  so  to  be  \q(\,  that  we  ever  cleanse  ourselves  of 
whatever  belongs  to  the  old  man,  and  come  forth  in  whatever  per- 
tains to  the  new.  What  then  is  our  old  Adamic  nature  ?  It  isthat 
which  is  innate  in  us  from  Adain= — urjrinpr  us   to  hatred,  envv>  un= 


OF    HOLY    BAPTISM.  445 

chastity,  avarice,  indolence,  arrogance, — yes,  to  unbelief  with  all 
blasphemies,  and  to  whatever  else  that  has  nothing  good  in  its  tend- 
ency. Now  when  we  enter  into  the  kingdom  of  Christ,  these  vices 
must  daily  decrease,  so  that  we  may  become  continually  milder,  more 
patient,  and  meeker,  and  become  still  more  free  from  unbelief, 
avarice,  hatred,  envy,  and  arrogance. 

This  is  the  proper  use  of  baptism  among  Christians,  indicated 
through  the  act  of  baptizing  with  water.  Now,  if  the  use  of  bap- 
tism does  not  prevail,  but  the  old  Adamic  nature  is  left  unrestrained, 
to  increase  in  vigor,  this  cannot  be  called  using  baptism,  but 
striving  against  it.  For  those  who  are  out  of  Christ  «an  do 
nothing  else  but  daily  become  worse,  as  the  proverb  truly  says, 
"  Worse  and  worse,  the  longer  he  sins  the  more  wicked  the  sinner." 
If,  last  year,  one  was  arrogant  and  avaricious,  he  is  now  much  more 
avaricious  and  haughty;  so  that  vice  progresses  with  age,  and  in- 
creases from  early  infancy.  A  young  child  has  no  particular  vice 
in  it,  but  if  it  grows  up,  it  becomes  immodest  and  unchaste,  and 
when  it  attains  its  years  of  maturity,  the  real  vice  prevails  continu- 
ally the  more. 

Our  old  nature,  therefore,  acts  unrestrained,  if  it  is  not 
checked  and  suppressed  through  the  power  of  baptism.  On 
the  other  hand,  where  persons  have  become  Christians,  it  daily  de- 
creases, until  it  ceases  entirely.  This  is  properly  immerging  into 
baptism,  and  daily  emerging  from  it  again.  Thus  this  external  sign 
was  instituted  not  only  to  operate  efficaciously,  but  also  to  signify 
something.  Now,  wherever  faith  is  manifested  by  its  fruits,  there 
baptism  is  not  an  empty  signification,  but  this  work  is  connected  with 
it;  but  where  faith  does  not  exist,  there-  a  mere  fruitless  sign 
remains. 

And  here  you  perceive  that  baptism  both  in  its  virtue  and  in  its 
signification,  comprehends  the  third  sacrament  also,  which  it  was 
customary  to  call  repentance,  w'hich  is  properly  nothing  else  but 
baptism,  or  its  use.  For  what  else  is  repentance  but  attacking  the 
old  man  with  earnestness,  and  entering'into  a  new  life?  If,  there- 
fore, you  live  in  repentance,  you  go  on  in  baptism,  which  not  only 
signifies  this  new  life,  but  also  works,  begins,  and  exercises  it.  For 
in  this  baptism,  the  Holy  Spirit,  grace,  and  virtue,  are  given  to  sup- 
press the  old  man,  that  the  new  may  come  forth  and  increase  in 
strength. 

Therefore,  baptism  ever  continues  to  exist  here.  And  even  if  one 
falls  from  it  and  sins,  we  nevertheless  always  have  access  to  it, 
that  we  mav  again  subject  the  old  man  to  ourselves.     But  no  one 


446  THE   LARGER    CATECHISM. 

is  permitted  to  sprinkle  us  with  water  again ;  for,  if  a  person  should 
even  permit  himself  to  be  sunk  into  water  a  hundred  times,  it  would 
still  be  no  more  than  one  baptism;  this  work,  however,  continues 
and  the  signification  is  permanent.  Thus  repentance  is  nothing  else 
than  an  access  and  a  reaccess  to  baptism ;  to  repeat  and  to  practice 
that  which  we  had  before  commenced,  and  which,  however,  we 
had  neglected. 

This  I  say,  in  order  that  we  may  not  fall  into  the  error,  which  we 
had  entertained  a  long  time,  thinking  baptism  to  be  completed  now, — 
that  we  could  no  more  avail  ourselves  of  its  use,  after  we  had  fallen 
into  sin'again.  And  this  error  arises  in  consequence  of  not  consider- 
ing baptism  otherwise  than  according  to  the  external  work,  which 
was  once  performed.  And  indeed  it  originated  from  these  words 
written  by  St.  Jerome : — "  Repentance  is  a  secondary  board,  which 
is  intended  to  rescue  us,  and  upon  which  we  must  swim  and  pass  over 
the  sea  of  this  world,  after  the  vessel  is  broken,  into  which  we  had 
stept  and  took  sail,  when  we  entered  into  the  community  of  the 
Christian  church."  But  by  these  words,  the  use  of  baptism  is  des- 
troyed, so  that  it  can  be  of  no  more  benefit  to  us.  They  are,  there- 
fore, neither  correctly  spoken,  nor  rightly  conceived ;  for  baptism 
does  not  fail,  since,  as  already  said,  it  is  the  order  or  institution 
of  God,  and  not  a  thing  of  ours :  but  it  is  not  a  rare  occurrence  to 
depart  from  it ;  yet  if  any  one  departs,  let  him  see  that  he  return 
again,  and  hold  to  it,  till  he  gets  in  again,  and  pursues  his  course  in 
it,  as  he  had  commenced. 

Thus  we  see  how  excellent  a  thing  baptism  is,  which  rescues 
us  from  the  jaws  of  the  devil,  makes  God  our  own,  suppresses  and 
removes  our  sins,  and  strengthens  the  new  man  in  us  daily,  and  ever 
goes  on  and  continues  its  work,  till  we  shall  be  removed  from  this 
state  of  wretchedness  to  that  of  eternal  felicity.  Each  one  ought, 
therefore,  to  consider  baptism  as  a  daily  garment,  with  which  he 
should  always  be  clothed,  that  he  may  ever  be  found  in  faith  and  its 
fruits,  that  he  may  suppress  the  concupiscence  of  the  old  man,  and 
increase  in  the  new.  For  if  we  wish  to  be  Christians,  we  must  carry 
out  the  work  of  baptism,  in  consequence  of  which  we  deserve  to  be 
called  Christians ;  but  if  any  one  falls  from  it,  let  him  return  to  it. 
For  as  Christ,  the  mercy-seat,  does  not  retreat  or  prevent  us  from 
coming  to  him  again,  although  we  commit  sin,  so  all  his  treasures 
and  gifts  remain  unshaken.  Now,  if  in  baptism  the  remission  of  sin 
is  once  obtained,  it  still  continues  daily  as  long  as  we  hve,  that  is, 
while  we  are  encumbered  with  the  old  man. 


PP   THE  SACRAMENT   OF   THE  ALTAR.  447 

PART  V. 
OF  THE  SACRAMENT  OF  THE  ALTAR. 


As  we  treated  the  subject  of  holy  baptism,  so  we  must  likewise 
discourse  on  the  other  sacrament ;  namely,  of  these  three  parts : 
What  it  iS)  what  if  benefits,  and  who  should  receive  it.  And  all 
these  are  confirmed  by  the  words,  through  which  it  was  instituted 
by  Christ,  and  which  each  one  should  know,  who  wishes  to  be  a 
Christian,  and  desires  to  approach  the  sacrament  of  the  Lord's  Sup- 
per. For  we  are  not  disposed  to  permit  those  to  approach  the  sa- 
crament, nor  to  administer  it  to  them,  who  do  not  know  what  they 
seek  there,  or  why  they  approach  it.  The  words,  however,  are 
these : 

"  Our  Lord  Jesus  Christ,  the  night  in  which  he  was  betrayed, 
took  bread,  and  when  he  had  given  thanks,  he  brake  it,  and  gave  it 
to  his  disciples,  saying :  Take,  eat,  this  is  my  body,  which  is  given 
for  you.     Do  this  in  remembrance  of  me." 

"  Likewise  after  the  supper,  he  took  the  cup,  gave  thanks,  and 
gave  it  to  them,  saying :  Drink  ye  all  of  this ;  this  cup  is  the  new 
testament  in  my  blood,  which  is  shed  for  you  for  the  remission  of 
sins.     Do  this,  as  often  as  ye  drink  it,  in  remembrance  of  me." 

Here  also  we  shall  not  enter  into  disputation,  nor  contend  with 
'  those  who  blaspheme  and  violate  this  sacrament ;  but  we  shall  first 
learn,  (as  we  did  with  respect  to  baptism,)  on  what  the  power  and 
virtue  of  this  sacrament  depend,  namely,  that  the  principal  thino-  is, 
the  word  and  order,  or  command  of  God  ;  for  it  was  neither  devised 
nor  invented  by  any  man,  but  it  was  instituted  by  Christ  without  the 
counsel  and  deliberation  of  any  man.  Therefore,  as  the  Ten  Com- 
mandments, the  Lord's  Prayer,  and  the  Creed,  retain  their  nature 
and  dignity,  even  if  you  never  keep,  repeat,  or  believe  them ;  so  this 
venerable  sacrament  remains  unshaken,  and  nothing  is  impaired  or 
taken  from  it,  even  if  we  do  use  and  treat  it  unworthily.  Do 
you  suppose  that  God  pays  such  deference  to  our  deeds  or  faith,  as  to 
.  permit  his  order  and  institution  to  change  for  such  reasons  ?  For  we 
see  that  in  all  temporal  affairs  every  thing  remains  as  God  has  crea- 
ted and  ordered  it,  in  whatever  manner  we  use  and  treat  it.  This 
should  always  be  inculcated  ;  for  by  this  means  tRe  murmur  of  all 
fanatics  can  be  confounded  and  silenced ;  for  they  view  the  sacrament 
as  a  work  of  our  own,  independent  of  the  word  of  God, 


448  THE    LARGER    CATECHISM. 

What  then  is  the  sacrame.nt  of  the  altar  ?  Answer  : — It  is  the 
true  body  and  blood  of  Christ  our  Lord,  in  and  with  bread  and  wine, 
commanded  through  the  luords  of  Christ,  for  us  Christians  to  eat 
and  to  drink.  And  as  we  have  said  concerning  baptism,  that  it  is  not 
simple  water,  so  we  also  say  here,  this  sacrament  is  bread  and  wine, 
but  not  mere  bread  and  wine,  as  taken  to  table  on  other  occasions, 
but  bread  and  wine  comprehended  in  the  word  of  God  and  connected 
with  it. 

It  is  the  word,  I  say,  that  makes  and  distinguishes  this  sacrament 
so  that  it  is  not  mere  bread  and  wine,  but  is,  and  is  called  the  body 
and  blood  of  Christ.  For  it  is  said :  i^Accedat  verbum  ad  elementum, 
et  fit  sac7'amentum,)  when  the  word  comes  to  the  external  element, 
it  becomes  a  sacrament.  This  declaration  of  St.  Augustine  is  so 
explicit,  that  he  has  scarcely  anywhere  a  more  excellent  one. 
The  word  appropriates  the  element  to  the  sacrament ;  if  this 
is  not  done,  it  remains  a  mere  element.  Now,  it  is  not  the 
word  and  order  or  institution  of  a  prince  or  of  an  emperor,  but  of  the 
Supreme  Majesty  ;  therefore  all  creatures  should  prostrate  themselves, 
and  exclaim,  yes,  it  is  as  he  says,  and  we  should  accept  it  with  all 
honor,  fear,  and  humility. 

By  this  word  you  can  strengthen  your  conscience,  and  say  :  "  If 
a  hundred  thousand  devils  together  with  all  the  fanatics  approach, 
exclaiming,  how  can  bread  and  wine  be  the  body  and  blood  of  Christ, 
&c.,  I  still  know  that  all  these  spirits  and  the  learned  in  a  mass,  are 
not  as  wise  as  the  Divine  Majesty."  Now,  here  occur  the  words 
of  Christ :  Take,  eat,  this  is  my  body  :  drink  ye  all  of  this,  this  is 
the  neio  testament  in  my  blood,  &c.  To  these  words  we  constantly 
adhere,  and  we  shall  see  who  may  presume  to  overcome  Christ,  and^ 
to  make  these  words  otherwise  than  he  has  declared  them.  It  is 
true  indeed,  if  you  separate  the  words  from  it,  or  view  it  apart  from 
the  words,  there  is  nothing  remaining  but  mere  bread  and  wine ; 
but  if  the  words  remain  with  the  bread  and  the  wine,  as  they  should 
and  must,  it  is,  agreeably  to  the  words  themselves,  the  true  body  and 
blood  of  Christ.  For  as  the  mouth  of  Christ  speaks  and  declares, 
so  it  is,  inasmuch  as  he  can  neither  lie  nor  deceive. 

Hence  it  is  easy  to  reply  to  various  questions,  about  which  many 
are  now  solicitous  ;  for  instance, — whether  a  wicked  priest  may 
handle  and  administer  the  sacrament,  and  the  like  ?  For  here  Ave 
conclude,  and  assert :  even  if  a  knave  receives  or  administers  the  sa- 
crament, he  receives  the  right  sacrament,  that  is,  the  body  and  blood 
of  Christ,  as  well  as  he  who  partakes  it  in  the  most  reverential  and 
dignified  manner  :  for  it  is  founded,  not  upon  human  sanctity,  but  upon 


OF     THE   SACRAME.NT    OF    THE    ALTAR.  449 

the  word  of  God:  and  as  no  saint  on  earth,  yes,  no  angel  in  heaven, 
can  make  bread  and  wine  the  body  and  blood  of  Christ ;  so  likewise 
no  one  can  alter  or  change  it,  even  if  the  sacrament  is  misused.  The 
words,  through  which  it  became  a  sacrament,  and  through  which  it 
was  instituted,  do  not  become  false  on  account  of  the  indignity  or  in- 
credulity of  the  person.  For  he  does  not  say,  if  you  believe  or  are 
worthy,  you  have  my  body  and  blood,  but.  Take,  eat,  and  drinks 
this  is  my  body  and  blood.  Again,  do  this,  (namely,  this  which  I 
now  do,  institute,  give  and  command  you  to  take,)  which  is  as  much 
as  to  say,  thank  God,  whether  you  be  worthy  or  unwoithv,  you 
here  have  Christ's  body  and  blood  through  the  virtue  of  these 
words  which  are  spoken  in  the  consecration  of  the  bread  and  the 
wine.  Mark  this  and  retain  it  well ;  for  upon  these  words  de- 
pend our  grounds,  our  protection,  and  defence  against  all  the  error.^ 
and  seductions  ^.hich  have  arisen,  and  which  may  yet  arise. 

Thus  we  have  briefly  considered  the  first  part  that  belongs  to 
this  sacrament.  We  shall  now  consider  its  virtue  and  utility,  chiefly 
on  account  of  which  the  sacrament  was  instituted,  and  which  are 
the  most  necessary  qualities  in  it ;  that  we  may  know  what  we  should 
seek  and  obtain.  Now,  this  is  clear  and  easy  to  be  understood  even 
from  the  words  which  we  have  mentioned :  This  is  my  body  and 
blood,  given  and  shed  for  you  for  the  remission  of  sins.  The  im- 
port of  these  words  is  briefly  this :  We  approach  the  sacrament,  in 
order  to  receive  a  treasure,  through  and  in  which  we  obtain  the  re- 
mission of  sins.  Why  do  we  obtain  this  ?  Because  the  words  are 
here  which  give  it  to  us ;  for  he  commands  me  to  eat  and  to  drink  in 
order  that  it  may  be  mine  and  be  beneficial  to  me,  as  a  sure  pledge  and 
a  sign :  yes,  to  receive  even  this  blessing  which  was  set  apart  for  me, 
against  my  sins,  my  death,  and  every  evil. 

It  is,  therefore,  very  appropriately  called  food  for- the  soul,  which 
nourishes  and  strengthens  the  new  man  ;  for  through  baptism  we  are 
born  anew,  but  beside  this,  the  old  vicious  nature  in  the  flesh  and 
blood,  nevertheless  adheres  to  man,  in  which  there  are  so  many 
impediments  and  obstacles,  with  which  we  are  opposed  as  well  by  the 
devil  as  by  the  world,  so  that  we  often  become  weary  and  faint,  and 
sometimes  stumble. 

This  sacrament  is,  therefore,  given  as  daily  food  and  nourishment, 
by  which  faith  may  repair  and  recover  its  strength,  so  that  it  may 
not  fall  back  in  this  contest,  but  increase  in  strength.  For  the  new 
life  must  be  so  regulated  as  continually  to  increase  and  progress.  On 
the  other  hand,  it  has  much  to  endure ;  for  the  devil  is  an  enemy 
■so  malip"nant.  that    if  h^  perceives  us  opüosins:  him.  and  attack- 

•57 


4ü0  ,  THE    LARGER    CATECHISM. 

ing  the  old  man,  if  he  cannot  defeat  us  by  force,  he  wearies  us  by 
lurking  about  on  all  sides,  trying  all  his  arts  without  ceasing,  so 
that  either  permitting  our  faith  to  decline,  or  our  physical  powers  to 
fail,  we  become  dull  and  impatient.  This  consolation  then  is  given 
for  this  purpose,  that  when  the  heart  feels  these  things  becoming  too 
oppressive  for  it,  it  can  here  obtain  new  strength  and  refreshment. 

But  our  wise  spirits,  who  cry  out  and  vociferate,  "  How  can  bread 
and  wine  forgive  sins  or  strengthen  faith  ?"  pervert  our  meaning  with 
their  strange  erudition  ^nd  wisdom,  when  at  the  same  time  they  hear 
and  know  that  we  do  not  say  this  of  bread  and  wine, — as  bread  in 
itself  is  bread, — but  of  such  bread  and  wine  as  are  the  body  and 
blood  of  Christ,*  and  as  are  comiected  with  the  words:  this  and  no- 
olhcr,  I  say,  is  the  treasure  indeed,  through  which  this  forgiveness  of 
sii]is  is  obtained.  Now  it  is  indeed  not  otherwise  applied  and  appro- 
priated to  us,  than  in  these  words,  given  and  shed  for  you  ;  for  in 
these  words  it  is  said  both  that  it  is  the- body  and  blood  of  Christ, 
;;nd  that  it  is  yours  as  a  treasure  and  a  gift.  Now  the  body  of 
Christ  cannot  be  a  fruitless,  vain  thing,  effecting  and  benefitting 
nothing.  As  great,  however,  as  the  treasure  is  in  itself,  it  must  be- 
comprehended  and  administered  to  us  in  the  word,  otherwise  we  can 
never  be  able  either  to  know  or  to  seek  it. 

Therefore  their  assertion  is  also  frivolous,  when  they  say,  "  That' 
the  body  .and  blood  of  Christ  are  not  given  and  shed  for  us  in  the- 
Eucharist,  and  that  for  this  reason  we  cannot  obtain  the  for- 
giveness of  sins  in  the  sacrament  of  the  Lord's  Supper."  For  al- 
though this  work  was  accomplished  on  the  Cross,  and  the  remission 
of  sins  obtained,  yet  they  cannot  be  communicated  to  us  otherwise 
than  through  the  word ;  for  how  could  we  otherwise  knov^r  that  these 
things  had  been  accomplished,  or  that  they  are  presented  to  us,  if 
they  are  not  handed  down  to  us  through  the  word  ?  From  what 
source  do  they  know  it,  or  how  can  they  apprehend  the  remission  of 
sins,  and  apply  it  to  themselves,  if  they  do  not  support  themselves  by, 
and  believe  in  the  Scripture  and  th?  Gospel?  Now  indeed  the 
whole  Gospel  and  the  article  of  the  Creed: — L  believe  in  a  holy 
Chrütian  church,  forgiveness  of  sins, — by  virtue  of  the  word^ 
are  embraced  in  this  sacrament,  and  presented  to  tis.  Why  then 
should  we  permit  this  treasure  to  be  torn  avray  from  this  sacrament, 
when  at  the  same  time  they  must  acknowledge  that  even  these  words 
are  those  which  wa  hear  everywhere  in  the  Gospel  ?  And  in  truths 
they  as  little  can  aiiirm  that  these  words  in  the  sacrament  are  of  no 


Sec  a  lioteoii  thi>-  subject,-  p' 


OF    THE    SACRAMENT    OF    THE    ALTAR. 


451 


benefit,  as  they  dare  to  affirm  that  the  ^vhole  Gospel  or  the  word  of 
God,  apart  from  the  sacrament,  are  of  no  benefit. 

Thus,  then,  \ve  have  the  whole  doctrine  of  the  sacrament,  both 
•what  it  is  in  itself,  and  what  it  confers  and  benefits.  Now  we  must 
also  consider  loho  the  person  is  that  experiences  this  efficacy  and 
benefit.  To  show  this  in  the  briefest  manner,  we  say,  as  we  did  in 
reference  to  baptism,  that  whoever  believes  this  receives  what  the 
words  declare  and  offer.  For  they  are  not  declared  and  revealed  to 
wood  and  stone,  but  to  those  who  hear  them,  and  to  whom  he  says, 
Take  and  eat.  And  since  he  offers  and  promises  forgiveness  of  sins, 
it  cannot  be  received  otherwise  than  through  faith.  Such  faith  he 
■himself  requires  in  these  words,  when  he  says,  Cxixen  for  you,  and 
shed  for  you  ;  as  if  he  should  say,  I  give  you  my  body  and  blood, 
and  bid  you  eat  and  drink,  in  order  that  you  may  embrace  and  enjoy 
them.  Now  whoever  permits  this  to  be  declared  to  him,  and  believes 
-it  to  be  true,  has  it ;  but  whoever  does  not  believe,  has  no  benefit, 
inasmuch  as  he  allows  it  to  be  presented  to  him  in  vain,  and  desires 
not  to  enjoy  this  salutary  good.  This  treasure  is  indeed  set  apart 
and  placed  before  the  door,  yes,  upon  the  table  for  all ;  but  you  are 
required  to  embrace  it,  and  firmly  to  believe  it  to  be  what  the  words 
declare  it  to  be. 

Now  this  is  the  whole  Christian  preparation  for  receiving  this  sa- 
■crament  worthily.  For  since  this  treasure  is  wholly  presented  to  us 
in  the  words,  it  cannot  be  apprehended  and  applied  otherwise  than 
hy  the  heart ;  for  we  cannot  lay  hold  on  this  gift  and  eternal  treas- 
iire  with  our  hands.  Fasting  and  prayer,  may  indeed  be  an  ex- 
ternal preparation  and  exercise  for  the  young,  to  enable  them  to 
■conduct  and  demean  themselves  modestly  and  reverently  towards 
the  body  and  blood  of  Christ ;  but  that  which  is  given  in  and  through 
this  sacrament,  the  body  cannot  apprehend  and  appropriate,  but  the 
faith  of  the  heart  does  it,  vrhich  perceives  and  desires  this  treasure. 
Let  this  suffice,  being  as  much  as  is  necessary  for  general  instruc- 
"tion  concerning  this  sacrament ;  for  whatever  is  necessary  farther  to 
be  said  about  it,  belongs  to  another  occasion. 

Finally,  inasmuch  as  Vv-e  now  have  the  right  sense  and  true  doc- 
trine of  this  sacrament,  an  admonition  and  an  exhortation  are  also 
•highly  necessary,  lest  we  should  neglect  this  great  treasure  which  is 
daily  administered  and  distributed  among  Christians ;  that  is,  tha.t 
those  who  wish  to  be  Christians,  should  accustom  themselves  to  re- 
-ceive  this  highly  venerable  sacrament  often.  For  we  see  that  persons 
are  careless  and  indolent  about  this  matter  ;  and  the  greater  portion  of 
■    those  who  hear  the  Gospel,— since  the  frivolous  opinions  of  the  pope 


452  THE    LARGER    CATECHISM. 

are  removed,  in  consequence  of  which  we  are  Uberated  from  his  con- 
straint and  authority, — pass  indeed  a  year  or  two,  or  even  longer, 
without  the  sacrament,  as  if  they  were  Christians  so  strong  as  not  to 
need  it ;  and  some  allow  themselves  to  be  prevented  and  detered  from 
it,  because  we  have  taught  that  no  one  should  approach,  unless  feel- 
ing a  hunger  and  thirst  which  urge  him.  Others  maintain  that  it  is 
free  and  unnecessary,  and  that  it  is  sufficient  if  they  believe  in  other 
respects  ;  and  thus  the  greater  part  lose  all  devotion  and  affection  for 
the  sacrament,  becoming  entirely  rude,  and  finally  contemn  both  the 
sacrament  and  God's  word. 

Now  it  is  true,  as  we  have  said,  that  no  one  should  by  any  means 
be  forced  or  compelled  to  approach  the  sacrament,  lest  we  should 
again  establish  a  new  torture  tor  souls.  Yet  it  should,  however,  be 
known  that  those  persons  who  keep  away  and  abstain  from  the  sa» 
crament  so  long  a  time,  are  not  to  be  held  as  Christians ;  for  Christ 
did  not  institute  it  to  be  used  as  a  mere  spectacle,  but  he  commanded 
Jiis  Christians  to  eat  and  to  drink  it,  remembering  him  through  it. 

And  in  truth  those  who  are  true  Christians,  and  hold  this  sacrament 
dear  and  precious,  should  really  force  themselves  to  it ;  yet  for  the 
purpose  of  inducing  the  inexperienced  and  the  weak  the  more,  who 
also  wish  to  be  Christians,  we  shall  make  a  few  remarks  on  the 
subject,  in  order  to  consider  the  reasons  and  necessities  which  should 
urge  them  to  receive  the  sacrament.  For  as  in  other  matters  touch^ 
ing  faith,  love,  and  patience,  it  is  not  enough  only  to  teach  and  to  in^ 
struct,  but  also  to  admonish  daily :  so  also  here  it  is  necessary  to 
.continue  preaching,  so  that  we  may  not  become  careless  and  averse 
to  this  matter,  since  we  know  and  feel,  how  the  devil  always  strives 
against  this  and  every  Christian  exercise,  and,  as  far  as  he  is  able, 
drives  and  forces  away  from  it  as  many  as  he  can. 

And  in  the  first  place,  we  have  an  expressive  text  in  the  words  of 
Christ,  Do  this  in  renieinhrancc  of  me.  These  are  the  words  of 
an  imperative  command,  by  which  it  is  enjoined  on  those  who  wish 
to  be  Christians  to  partake  of  this  sacrament.  For  this  reason,  who- 
ever wishes  to  be  a  disciple  of  Christ,  to  whom  he  here  speaks,  let  hnn 
reflect,  and  adhere  to  the  requirements  of  these  words,  not  through 
constraint,  as  being  forced  by  men,  but  through  obedience  and  to  the 
honor  of  Christ,.  But  perhaps  you  may  say,  these  words  stand 
here  in  connection  -;  As  oft  as  ye  do  it ;  here  he  forces  no  one,  but 
leaves  it  to  the  freedom  of  his  choice.  Reply  : — This  is  true,  but  it 
does  not  say,  that  we  should  never  do  it.  Yes,  since  he  declares  even 
these  words :  ,fis  oft  as  ye  do  if,  it  is  implied  that  it  is  to  be  done 
often  ;  and  more  than  this,  lie  wishes  the  sacrament  to  be  free, — nof 


OF  THE  SACRAMENT  OF  THE  ALTAR.  453 

confined  to  a  particular  time  like  the  Jewish  pasaover,  which  they 
were  compelled  to  eat  but  once  each  year,  on  the  fourteenth  day  of 
the  first  full  moon  of  the  evening,  invariably, — as  if  he  would 
say,  I  institute  for  you  a  paschal  festival,  or  a  supper,  which  you 
shall  enjoy,  not  only  on  this  evening  but  once  in  the  year,  but  ofteuy 
when  and  where  you  wish,  according  to  the  opportunity  and  necessity 
of  each  one,  confined  to  no  particular  place  or  fixed  time.  And  yet 
the  pope  afterwards  perverted  it,  and  made  out  of  it  a  Jewish  festival. 

Thus  you  perceive  that  there  is  not  such  an  extent  of  liberty  left  as 
to  allow  us  to  contemn  the  sacrament.  For  if  a  person,  having 
nothing  to  prevent  him,  still  never  desires  and  always  neglects  to 
receive  the  sacrament,  this  I  regard  as  contemning  it.  If  you  wish 
to  have  this  liberty,  then  assume  even  so  much  as  not  to  be  a  Christian, 
and  you  need  neither  believe  nor  pray ;  for  the  one  is  equally  as 
well  the  injunction  of  Christ  as  the  other.  But  if  you  wish  to  be 
a  Christian,  you  must  occasionally  act  up  to  the  requirements  of  this 
command  and  be  obedient  to  it ;  for  this  command  should,  indeed, 
move  you  to  examine  yourself,  and  to  ask:  "Behold,  what  kind  of 
a  Christian  am  I  ?  If  I  were  a  Christian,  I  would  seek  after  that 
which  my  Lord  has  commanded  me  to  do. " 

And  in  truth,  since  w^e  conduct  ourselves  so  s,trangely  in  reference 
to  the  sacrament  of  the  Lord's  Supper,  it  is  easy  to  perceive  what 
kind  of  Christians  we  were  under  the  papacy,  as  these  approached  it 
through  the  fear  and  constraint  of  human  commands,  without  love 
and  desire,  having  no  respect  for  the  command  of  Christ ;  but  we 
neither  force  nor  violently  compel  any  one  to  approach,  nor  should 
any  do  it  for  our  gratification.  This  fact  itself,  that  Christ  requires 
it  and  that  it  is  pleasing  to  him,  should,  however,  induce  and  urge  you 
to  it.  We  should  not  allow  ourselves  to  be  forced  either  to  faith,  or 
to  good  works  of  any  kind  by  men.  We  do  nothing  more  than  tell 
you  and  admonish  you  of  what  you  should  do,  not  for  our  sake,  but 
for  that  of  yourselves.  Christ  calls  you  and  encourages  you ;  if  you 
will  reject  this  call  with  contempt,  then  answer  for  yourselves  in  refer- 
ence to  it. 

The  first  thing  necessary  then,  especially  for  those  who  are  cold  and 
negligent,  is  for  them  to  reflect  seriously  and  to  awake.  For  this 
is  undoubtedly  true, — as  I  have  indeed  experienced  in  myself,  and  as 
every  one  will  discover  in  himself, — that  if  we  thus  separate  ourselves 
from  the  enjoyment  of  the  sacrament,  we  daily  become  the  more 
careless  and  cold,  and  finally  neglect  it  entirely.  But  if  the  Eucha- 
rist is  more  frequently  used,  we  may  examine  our  hearts  and  our  con- 


454  THE    LARGER    CATECHISM. 

sciences,  and  conduct  ourselves  as  persons  who  sincerely  desire  to  be 
in  fovor  with  God  :  yes,  the  more  frequently  we  enjoy  it,  the  more  the 
heart  is  warmed  and  animated,  so  that  it  may  not  grow  entirely  cold. 

But  if  you  ask, — What  then,  if  I  feel  that  I  am  unfit  to  receive  the 
sacrament?  Answer: — This  feelino- troubles  me  too,  resultino;  es- 
pecially  from  the  old  impression  made  by  the  teachings  of  the  pope, 
under  whom  we  tormented  ourselves  to  a  very  great  degree,  in  order 
that  we  might  become  entirely  pure,  and  that  God  might  not  discover 
the  slightest  imperfection  in  us ;  in  consequence  of  which  we  felt 
so  intimidated,  that  each  one  immediately  became  alarmed,  and  said : 
"  O  alas  !  I  am  unworthy."  For  human  nature  and  reason  begin  to 
estimate  our  worthiness  in  comparison  with  this  great  and  precious 
good  :  here  they  find  themselves  as  an  obscure  lantern  compared  with 
the  meridian  sun,  or  as  dust  with  precious  stone ;  and  because  they 
ieel  this,  they  are  unwilling  to  approach  the  sacrament,  deferring  it 
until  they  become  fit,  to  such  a  length  of  time,  that  one  week  brings 
on  another,  and  one  half  year  another.  But  if  you  wish  to  take  into 
consideration  your  piety  and  purity,  and  to  strive  after  these,  so  that 
nothing  may  disturb  you,  you  must  ever  abstain  from  the  sacrament. 

Therefore  we  should  make  a  distinction  here  between  persons.  For 
those  who  are  intractable  and  impertinent,  we  should  advise  to  abstain 
from  the  sacrament ;  for  tliey  are  not  fit  for  the  remission  of  sins, 
having  no  desire  for  it,  and  not  wishing  to  be  pious.,  But  others  who 
are  not  so  rude  and  dissolute,  and  earnestly  desire  that  they  might  be 
pious,  should  not  be  absent  from  the  Lord's  Supper,  even  if  they  are 
otherwise  weak  and  defective,  as  St.  Hilary  also  has  said  :  "  If  a  sin 
is  not  committed  in  such  a  way  that  the  perpetrator  can  be  justly  ex- 
cluded from  the  congregation,  and  regarded  as  a  heathen,  he  should 
not  stay  away  from  the  sacrament,  so  that  he  may  not  deprive  himself 
of  life."  For  no  one  will  arrive  at  such  a  degree  of  perfection,  as  not 
to  have  daily  defects  in  his  flesh  and  blood. 

For  this  reason,  such  persons  should  learn  that  the  greatest  wisdom 
is  to  know  that  the  sacrament  does  not  depend  on  our  worthiness. 
For  we  do  not  permit  ourselves  to  be  baptized,  as  being  meritorious 
and  holy  ;  nor  do  we  confess  our  sins,  as  if  we  were  pure  and  sinless ; 
but  on  the  contrary,  we  confess  as  poor  miserable  people,  and  even 
because  we  are  undeserving.;  unless  it  be  such  a  one  as  neither  desires 
grace  and  absolution,  nor  thinks  of  amending  his  ways.  But  who- 
ever desires  to  have  gTace  and  consolation,  should  urge  himself,  al- 
ioM'ing  no  one  to  deter  him  from  it;  and  he  should  say:  "I  would 
truly  desire  to  be  worthy,  but  I  approach,  not  upon  the  merit  of  any 
worthiness,  bvit  upon  the  authority  of  thy  word, — because  thou  hast 


OF    THE    SACRAMENT    OF    THE    ALTAR.  455 

commanded  it, — as  one  who  desires  to  be  thy  disciple,  let  my  worthi- 
ness remain  where  it  can."  But  this  is  a  difficult  and  a  grave  reso- 
lution ;  for  the  fact  that  we  look  more  upon  ourselves  than  upon  the 
word  and  voice  of  Christ,  continually  lies  in  our  way,  and  impedes 
us.  For  human  nature  ardently  wishes  so  to  act  that  it  may  firmly 
rely  and  depend  on  itself;  if  frustrated  in  this  attempt,  it  w'ill  not 
approach.     Let  this  suffice  in  reference  to  the  first  part. 

In  the  second  place,  besides  this  command  there  is  also  a  promise, 
as  we  have  heard  above,  which  should  most  powerfully  entice  and  al- 
lure us.  For  here  stand  the  gracious  and  lovely  words  :  This  is  my 
body,  given  for  you :  this  is  my  Mood,  shed  for  you  for  the  remis- 
sion of  sins.  These  words,  I  have  said,  are  preached,  not  to  wood 
or  stone,  but  to  me  and  you ;  otherwise  he  might  as  well  have  re- 
mained silent,  and  instituted  no  sacrament.  Reflect,  then,  and  in- 
clude yourself  also  in  these  words  {for  you),  so  that  he  may  not 
speak  unto  you  in  vain. 

For  here  he  offers  unto  us  all  the  treasure  w^Hich  he  brought  ft'oni 
heaven  for  us ;  and  besides,  he  also  invites  us  in  the  most  friendly 
manner  ;  as  for  instance,  in  Matt.  11,  28,  where  he  says  :  "  Come 
unto  me,  all  ye  that  labor  and  are  heavy  laden,  and  1  will  give  you 
rest."  Now  it  is  indeed  a  sin  and  a  shame,  since  he  so  lovingly  and 
fervently  calls  and  admonishes  us  to  our  highest  and  best  good,  that 
we  conduct  ourselves  so  strangely  towards  it,  and  go  on  from  time 
to  time,  until  we  become  entirely  cold  and  hardened,  and  have  neither 
desire  nor  love  for  it.  We  must  indeed  not  look  upon  the  sacra- 
ment as  an  injurious  thing,  from  the  sight  of  which  we  should 
flee  ;  but  as  a  pure,  wholesome,  consolatory  medicine,  which  benefits 
us  and  sives  us  life,  both  in  our  souls  and  bodies.  For  where  the 
soul  is  renovated,  the  body  is  also  benefitted.*  Why  then  do  we 
act  in  reference  to  the  sacrament  as  if  it  were  a  poison,  in  which  we 
eat  death  ? 

It  is  true  indeed  that  those  who  contemn  it  and  live  inconsistent 
with  the  principles  of  Christianity,  receive  it  to  their  injury  and  con- 
demnation ;  for  to  them  nothing  shall  be  good  and  wholesome,  even 
as  a  patient  w-ho  through  his  wantonness  eats  and  drinks  that  which 
is  forbidden  him  by  the  physician.  But  those  who  feel  their  weak- 
ness, who  desire  to  be  freed  from  i(,  and  wish  to  obtain  help,  should 
not  view^  it  and  use  it  otherwise  than  as  a  precious  antidote  against  the 
poison  with  which  they  are  infected.     For  here  in  the  sacrament  you 

♦Namely,  because  the  tranquillity  and  scriniity  ol'  the  mind  exert  an  inlly-iice 
also  en  the  bcjlv. 


456  THE    LARGER    CATECHISM.  ' 

should  receive  from  the  mouth  of  Christ  the  remission  of  sins,  •which 
has  and  brings  with  itself  God's  grace  and  Spirit  with  all  his  gifts, 
his  defence,  protection,  and  power  against  death,  the  devil,  and  every 
calamity. 

Thus,  by  the  grace  of  God,  you  have  both  the  command  and  the 
promise  of  Christ  our  Lord,  to  which  your  own  necessity,  which  en- 
cumbers you,  should  bind  you,  and  for  the  sake  of  which  this  invitation, 
this  command  and  these  promises  are  given.  For  he  says  him- 
self: "  They  that  be  whole  need  not  a  physician,  but  they  that  are 
sick ;"  Matt.  9,  12.  That  is,  those  who  labor  and  are  oppressed  with 
sin,  with  the  fear  of  death,  and  the  temptations  of  the  flesh  and  of 
the  devil.  Now  if  you  are  oppressed  with  sin,  and  feel  your  weak- 
ness, approach  the  Lord's  Supper  with  cheerfulness,  and  be  refreshed, 
consoled,  and  strengthened.  If  you  wish  to  defer  it  till  you  are 
freed  from  sin  and  imperfection,  that  you  may  approach  the  sacra- 
ment worthy  and  pure,  you  can  never  approach  it.  For  here  Christ 
passes  the  sentence,  saying :  If  you  are  pure  and  pious,  you  have  no 
need  of  me,  nor  do  I  require  any  thing  from  you.  For  this  reason, 
those  alone  are  unworthy,  who  neither  feel  their  defects,  nor  wish  to 
be  regarded  as  sinners. 

But  if  you  ask,  what  then  shall  I  do  in  this  case,  if  I  can  neither 
feel  this  necessity,  nor  experience  any  hunger  and  thirst  for  the  sacra-  i 
ment  ?  Answer : — I  know  no  better  advice  for  those  who  are  so 
disposed  that  they  do  not  feel  these,  than  for  them  to  look  into  their  \ 
own  hearts,  and  see  whether  they  have  also  flesh  and  blood  ;  and  if 
they  discover  this,  then  they  will  be  benefitted  by  turning  to  St.  Paul's  ' 
epistle  to  the  Galatians,  ch.  5,  vs.  19,  20,  21,  and  hearing  what  the 
fruits  of  their  flesh  are :  "  Manifest  are  the  works  of  the  flesh,"  says 
he,  "  which  are  these:  adultery,  fornication,  uncleanness,  lascivious- 
ness,  idolatry,  witchcraft,  hatred,  variance,  emulation,  wrath,  strife, 
seditions,  heresies,  envyings,  murders,  drunkenness,  revellings,  and 
such  like."  If,  therefore,  you  are  not  conscious  of  these,  then  be- 
lieve the  Scripture  at  least,  which  will  not  deceive  you,  since  it  is 
better  acquainted  with  your  flesh  than  you  are.  Yes,  further  St. 
Paul,  Rom.  7,  18,  concludes  :  "  For  I  know  that  in  me  (that  is,  in 
ray  flesh)  dwelleth  no  good  thing."  Now  if  St.  Paul  dares  to  de- 
clare this  with  respect  to  his  own  flesh,  surely  we  should  not  presume 
to  be  better  and  more  holy.  But  the  very  fact  that  we  do  not  feel 
these  necessities,  is  so  much  the  worse ;  for  it  is  an  indication  of  a 
leprosy  raging  in  and  corroding  the  flesh,  though  we  remain  insensi- 
ble to  it.  Nevertheless,  as  said,  if  you  are  so  entirely  destitute  of 
feeling,  believe  Ihr  S%"ripturG  still,  ^vjiicb  pjKsse^  (he  sentence  rjgainst 


OF    THE   SACRAMENT    OP    THE    ALTAR.  457 

you.     And  in  a  word,  the  less  you  feci  your  sins  and  infn  nuties,  the 
more  reason  you  have  to  approach,  in  order  to  seek  medichie  and  rehef. 

Ao;ain,  look  around  you,  and  see  whether  you  are  also  in  the  icorld, 
and  if  you  are  ignorant  of  it,  inquire  of  your  neighbors ;  if  you  are  in 
the  world,  think  not  that  you  will  be  free  from  wants  and  from  sins. 
For  only  begin,  and  act  as  if  you  wished  to  become  pious  and  to  ad- 
here to  the  Gospel,  and  see  if  no  one  will  be  at  enmity  with  you,  do 
you  injury,  injustice,  and  violence ;  and  moreover,  give  you  cause 
for  sin  and  iniquity.  If  you  have  not  experienced  it,  then  let  the 
Scripture  declare  it  to  you,  which  everywhere  attributes  this  char- 
acter to  the  world,  and  bears  this  testimony  of  it. 

You  will,  in  truth,  be  encompassed  by  the  devil  also,  whom  you 
will  not  be  able  to  overcome  entirely,  since  Christ  our  Lord  him- 
self could  not  avoid  his  temptations.  What  then  is  the  devil? 
Nothing  else  but  as  the  Scripture  calls  him,  a  liar  and  a  murderer. 
A  liar,  who  misleads  the  heart  from  the  word  of  God,  and  blinds 
it,  so  that  you  cannot  feel  your  want,  nor  approach  Christ ;  a 
murderer,  who  envies  every  hour  of  your  existence.  If  you  should 
see  how  many  daggers,  spears,  and  fiery  darts  are  aimed  at  you  every 
moment,  you  would  be  glad  to  approach  the  sacrament  as  often  as 
possible.  But  our  secure  and  careless  progress  results  from  not  con^ 
sidering  or  believing  that  we  are  in  the  flesh,  in  a  wicked  world,  or 
under  the  kingdom  of  the  devil. 

Therefore,  try  and  exercise  this  resource  carefully  ;  turn  but  to  your 
own  heart,  examine  yourself  a  little,  and  only  adhere  to  the  Scripture. 
If  you  still  feel  nothing,  you  have  the  more  need  to  complain,  both 
to  God  and  your  brother,  permitting  yourself  to  be  advised,  and 
.supplications  to  be  made  in  your  behalf;  and  do  not  cease  until 
the  adamant  is  removed  from  your  heart.  Then  the  necessity  will 
discover  itself,  and  you  will  be  assured  that  you  are  much  more  deeply 
involved  in  sin,  than  many  other  poor  sinners,  and  that  you  have 
much  more  need  of  the  'sacrament  against  this  wretchedness, 
which  alas  I  you  could  not  see,  if  God  granted  not  his  grace, 
that  you  might  feel  it  the  more  sensibly,  and  be  the  more  de- 
sirous of  receiving  the  sacrament ;  especially,  since  the  devil  assails 
and  incessantly  pursues  you,  wherever  he  can  overtake  you  and 
■  ruin  soul  and  body,  so  that  you  cannot  be  secure  a  single  hour  on 
jiccount  of  him.  How  soon  might  he  have  plunged  you  into  mis- 
fortune and  wretchedness,  when  you  v;ere  least  on  your  guard  I 

Tnow  these  remarks  are  made  as  an  admonition,  not  only  for  the 
aged  and  the  experienced,  but  also  for  the  young,  whom  we  should 
train  up  in  the  knowledge  of  the  Christian  doctrines.     For  by  this 


458  THE   LARGER   CATECHISM. 

means,  we  could  the  more  easily  impress  upon  the  minds  of  the  young 
the  Ten  Commandments,  the  Creed,  and  the  Lord's  Prayer,  so  that 
they  might  receive  them  with  earnestness  and  gratitude,  and  thus  be 
exercised  in,  and  accustomed  to  them  from  their  infancy.  For  such 
is  the  condition  of  the  old  now,  that  tliese  and  other  doctrines  cannot 
be  preserved,  unless  we  instruct  those  who  are  to  succeed  us  and  to 
enter  into  our  offices  and  labors,  so  that  they  may  rear  up  their  chil- 
dren also  in  a  proper  manner,  by  which  the  word  of  God  and  Chris- 
tianity may  be  preserved.  Let  every  father  of  a  family  know,  then, 
that  he  is  under  obligation  by  the  order  and  command  of  God,  to  teach, 
or  to  suffer  his  children  to  be  taught,  those  things  with  which  they 
ought  to  be  acquainted.  For  since  they  are  baptized,  and  taken  into 
the  Christian  community,  they  should  also  enjoy  this  communion  of 
the  sacrament,  so  as  to  become  serviceable  and  useful  to  us ;  for  they 
must  all  tender  us  their  aid  in  believing,  loving,  praying,  and  in 
striving  against  the  devil. 

A    BRIEF    ADMONITION   TO    CONFESSION.*' 

In  reference  to  confession,  we  have  ever  taught  that  it  should  Be 
free,  and  that  the  tyranny  of  the  pope  should  be  put  down,  so  that 
we  might  be  liberated  from  all  his  constraints,  and  relieved  from  the 
intolerable  burdens  imposed  on  the  Christian  community.  For  hith- 
erto, as  we  have  all  experienced,  nothing  has  been  more  grievous  than 
the  compulsion  of  every  one  to  confession,  at  the  hazard  of  incurring 
the  highest  displeasure.  And  this,  moreover,  was  so  very  burdensome, 
and  the  consciences  of  men  were  tormented  to  such  a  degree  with  the 
enumeration  of  so  many  kinds  of  sins,  that  no  one  could  confess- 
fully  enough ;    and  what  was  the  worst,  no  one  taught  or  knew 


*  "  In  reference  to  this  Appendix  as  an  admonition  to  confession, — it  is  wanting 
in  the  oldest  Wittemburg  edition  of  the  Larger  Catechism,  as  well  as  in  the  corppt 
doctrliia-  of  Thnringia,  Julia,  and  Brunswick,  and  also  in  the  edition  of  the  writings 
of  Luther  vol.  4,  published  at  Jena;  the  reason  of  which  seems  to  have  been,  be- 
cause Luther  himself  did  not  subjoin  it  in  the  first  edition,  but  added  it  at  a  later 
date.  This  appears  to  be  very  probable  from  the  fact  that  in  the  commencement 
he  appeals  to  his  general  doctrine  concerning  liberty  of  confession ;  and  by  this, 
very  probably,  he  has  reference  to  various  passages  in  both  Catechisms  and  to  hig 
other  writings,  and  particularly  to  the  Articles  of  Smalcald  composed  by  him,  ini 
which  most  of  it  occurs.  Hence  this  addition  may,  at  first  indeed,  have  been  attach- 
ed to  the  Catechism  about  the  time  of  the  entire  collection  of  the  Book  of  Concord, 
since  it  is  also  found  added  to  the  Larger  Catechism  in  the  edition  of  his  works^ 
vol.  6,  published  at  Wittemburg  in  1570.  From  these  facts  as  well  as  front 
flie  general  character  (y{  this  addition,  it  is  evident  that  it  was  not  at  all  de* 


OF    CONFESSION.  459 

what  confession  was,  or  the  benefit  and  consolation  resulting  from  it, 
but  made  of  it  nothing  but  anguish  and  fiendish  torture,  we  being 
compelled  to  submit  to  it,  when  at  the  same  time  there  was  nothing 
to  which  we  were  more  averse.  We  are  now  favored  by  proper  in- 
struction on  these  three  points  :  that  we  are  permitted  to  make  our 
confession  through  no  constraint  or  fear,  and  we  are  relieved  of  the 
torments  resulting  from  so  close  an  enumeration  of  all  sins ;  and  be- 
sides, we  have  the  advantage  to  know  how  we  may  happily  use 
it  to  the  consolation  and  strengthening  of  our  conscience. 

But  all  men  are  inclined  to  this,  and  have,  indeed,  too  readily 
learned  to  do  that  in  which  they  delight,  and  thus  assume  to  them- 
selves the  liberty  as  if  they  never  ought  or  need  confess.  For 
that  which  meets  our  approbation  we  soon  embrace,  and  it  is  easily 
imbibed,  where  the  Gospel  operates  gently  and  mildly.  But  such 
swine,  I  have  said,  ought  not  to  be  under  the  Gospel,  nor  to  enjoy 
any  of  its  blessings ;  but  they  should  remain  under  the  pope,  and 
suffer  themselves  to  be  coerced  and  tormented,  so  as  to  be  compelled 
to  confess,  fast,  &c.,  more  than  before.  For  whoever  will  neither 
believe  the  Gospel  nor  live  according  to  it,  and  do  that  which  it  is 
the  duty  of  a  Christian  to  perform,  should  likewise  not  enjoy  its 
blessings.  What  would  it  be,  if  you  only  Avished  to  have  enjoyment, 
and  would  neither  add  nor  contribute  any  thing  to  it  ?  For  this 
reason  we  would  have  nothing  preached  to  such  persons  ;  and  by  our 
consent,  we  would  permit  none  of  our  liberty  to  be  shared  or  en- 
joyed by  them,  but  suffer  the  pope  or  his  representative  to  reign  over 
them  again,  who  would  constrain  them  like  a  real  tyrant ;  for  nothing- 
else  belongs  to  that  order  of  men  who  will  not  be  obedient  to  the 
Gospel,  but  a  task-master  w'ho  is  God's  avenger  and  executioner. 
But  to  others  who  freely  permit  themselves  to  be  informed,  we  must 
ever  preach,  encouraging,  inducing,  and  entreating  them  not  to  suffer 
that  precious  and   consolatory  treasure  to  pass  in  vain  which  is 


signed  as  a  component  part  or  a  necessary  appendage  to  the  Symbolical  Books ; 
but  merely  as  a  closer  and  clearer  exposition  of  the  article  concerning  confession, 
and  as  a  common  warning  against  the  abuse  of  this  doctrine.  So  that,  even  for 
this  reason  indeed,  the  continuation  of  this  piece  may  be  allowed  among  the  -Sym- 
bolical Books  ;  but  in  this  respect  it  is  left  entirely  arbitrary,  since  it  cannot  be  a 
particular  part  of  the  Symbolical  Books.  Hence  it  is  not  found  in  the  Dresden, 
Tibbing,  Frankford,  Stutgard,  Heidelburg,  Leipsic,  and  other  editions,  nor  in  the 
Latin  Concordia  :  and  under  the  view  mentioned  above,  it  was  received  into  the 
quarto  edition  of  the  Book  of  Concord  published. at  Magdeburg  in  15S0,  and  in 
several  editions  of  the  Catechism,  and  among  these  in  the  new  Arnold  edition." 
'See  Dr.  Baumgarten's  Christian  Book  of  Concord  published  by  Gebauer,  at  Halle, 
In  1747,  page  799. 


4G0  '  THE    LARGER    CATECHISM. 

presented  through  the  Gospel.  We  shall,  therefore,  say  something 
also  in  reference  to  confession,  for  the  purpose  of  instructing  and 
admonishing  the  inexperienced. 

In  the  first  place,  I  have  said  that  besides  this  confession,  concern- 
ing which  we  here  speak,  there  are  two  kinds  of  confession,  which 
might  rather  be  called  a  common  confession  for  all  Christians ;  namely, 
that  in  which  we  confess  to  God  alone,  or  to  our  neighbor  alone, 
and  ask  for  remission, — acknowledgments  which  are  also  implied  in  the 
I^iord's  Prayer,  where  we  say  :  Forgive  us  our  trespasses,  as  we  for- 
give those  who  trespass  against  us.  Yes,  the  whole  of  this  Prayer  is 
nothing  else  than  such  a  confession ;  for  what  is  our  prayer,  but 
that  we  confess  our  wants  and  the  neglect  of  that  which  it  is  our 
duty  to  perform,  desiring  grace  and  a  peaceful  conscience  ?  Such 
confession  shall  and  must  be  made  without  omission,  while  we 
live ;  for  in  this  especially  consists  the  character  of  a  Christian,  that 
we  acknowledge  ourselves  to  be  sinners,  and  pray  for  grace. 

In  like  manner  the  other  confession,  in  which  each  one  acknowl- 
edges before  his  neighbor,  is  also  included  in  the  Lord's  Prayer, 
namely,  where  we  confess  and  forgive  trespasses  among  each 
other,  before  we  approach  God,  and  ask  for  remission.  Now,  all  of 
us  are  guilty  ;  hence  we  should  and  may  with  propriety  confess  pub- 
licly without  fearing  one  another  ;  for  no  one  is  pious,  and  no  one 
performs  his  duty  towards  God  or  his  neighbor ;  yet  besides  this  gen- 
eral, there  is  also  a  particular  guilt, — where  one  has  provoked  an- 
other to  anger,  on  account  of  which  he  should  ask  his  pardon. 
Consequently,  in  the  Lord's  Prayer,  we  have  two  absolutions,  name- 
ly,— that  which  we  have  committed,  both  against  God  and  our  neigh- 
bor, is  forgiven  unto  us,  if  we  forgive  our  neighbor  and  reconcile 
ourselves  with  him. 

Besides  this  useful,  daily,  and  open  confession,  there  is  also  a 
confession  which  may  take  place  privately  between  two  brothers. 
And  if,  from  some  special  cause,  we  become  disturbed  with  rest- 
less anxiety,  and  find  our  faith  insufficient,  we  can  make  our 
complaint  to  a  brother  in  this  private  confessioii,  and  obtain  his  ad- 
vice, comfort,  and  support  whenever  we  desire.  For  this  confession 
is  not  embraced  in  a  command, like  the  other  two,  but  it  is  left  optional 
wdth  every  one  who  needs  it,  to  use  it  to  his  necessity.  And  it  derives 
jts  origirj  and  authority  from  the  fact  that  Christ  himself  has  placed 
and  committed  the  absolution  into  the  mouth  of  his  Christian  commu- 
nity, to  release  us  from  sins.  Now  wherever  there  is  a  heart  which 
feels  its  sins  and  desires  consolation,  it  has  here  nn  indubitable  resouroe 


OF    CONFESSION.  461 

in  the  word  of  God,  tlmt  God  througli  a  human  behig  releases  and 
acquits  it  of  sins. 

Thus  observe  then,  as  I  have  frequently  said,  that  confession  com- 
prises two  parts.  The  first  is  oicr  work  and  act,  to  lament  on  ac- 
count of  sins,  and  desire  consolation  and  renovation  of  soul. 
The  other  is  a  work  w^hich  God  does,  who  through  the  word  (placed 
in  the  mouth  of  man)  absolves  me  from  my  sins,  which  is  the 
chief  and  the  noblest  thing,  rendering  it  lovely  and  consolatory. 
Now  hitherto  our  work  alone  was  insisted  upon,  and  no  further 
thought  was  indulged  than  that  we  might  confess  fully  indeed,  but 
the  other  most  essential  part  was  neither  regarded  nor  preached ; 
precisely  as  if  it  were  only  a  good  work,  with  which  we  might  com- 
pensate God ;  and  as  if  the  confession  were  not  made  perfectly  and 
in  the  most  accurate  manner,  our  absolution  should  avail  nothing, 
and  our  sins  should  not  be  forgiven.  By  this  means  the  people  were 
driven  to  such  excess  that  every  one  had  to  despair  of  confessing  so 
fully,  (which  was  impossible,)  and  no  conscience  was  able  to  be  at 
peace,  or  to  depend  on  this  absolution.  Thus  they  have  rendered 
this  beloved  confession  not  only  useless  to  us,  but  severe  and  grievous, 
to  the  evident  injury  and  ruin  of  souls. 

For  this  reason  w-e  should  so  view  confession  as  to  distinguish  and 
separate  these  two  parts  far  from  each  other,  and  esteem  our  work 
as  insignificant ;  but  the  w^ord  of  God  we  should  esteem  great  and 
exalted  ;  and  we  should  not  enter  upon  our  confession  as  if  we  wished 
to  perform  a  precious  work,  and  make  a  contribution  to  God, — but  to 
obtain  and  receive  from  him.  You  need  not  come  and  declare  how 
pious  or  wicked  you  are ;  if  you  are  a  Christian,  I  know  it  well 
enough  otherwise ;  if  you  are  none,  I  know  it  still  more  readily. 
But  it  is  to  be  done,  in  order  that  you  may  lament  your  necessity, 
and  obtain  help,  a  joyful  heart,  and  a  peaceful  conscience. 

No  one  is  allowed  to  force  you  to  confession  by  commands ;  but 
we  say,  whoever  is  a  Christian,  or  freely  wishes  to  be  one,  has  a 
confident  advice  here,  to  enter  upon  his  confession,  and  obtain  the 
precious  treasure.  If  you  are  no  Christian,  or  do  not  desire  this  con- 
solation, we  shall  let  some  one  else  compel  you.  By  this  means  we 
abolish  altogether  the  pope's  tyrannical  authority,  which  is  nowhere 
to  be  tolerated ;  for  (as  said)  we  teach  that  w^hoever  does  not  go  to 
confession  willingly  and  for  the  sake  of  absolution,  should  omit 
it.  Yes,  whoever  presumes,  on  account  of  the  purity  of  his  confes- 
sion, to  rely  on  his  own  work,  no  matter  how  pure  and  excellent  he 
may  have  made  his  confession,  let  him  abstain  from  it.  But  we  ad- 
monish you  to  confess  and  make  known  your  need,  not  in  order  that 


462  THE    LARGER    CATECHISM. 

you  may  do  it  as  a  work,  but  that  you  may  hear  what  God  permits  to 
be  declared  to  you ;  the  word,  I  say,  or  the  absolution,  you  should 
consider,  and  esteem  great  and  precious,  receiving  it  with  all  due 
honor  and  gratitude,  as  an  excellent  and  noble  treasure. 

Should  we  illustrate  this,  and  in  connection  with  it  exhibit  the 
necessity  which  should  urge  and  impel  us  to  the  confession  of  our 
sins,  we  would  need  but  little  compulsion  or  constraint ;  our  own  con- 
science would  truly  urge  each  one,  and  so  alarm  him,  that  he  would 
be  glad  of  the  opportunity  to  confess  his  sins,  and  he  would  embrace 
it  like  a  poor  indigent  beggar,  when  he  hears  that  at  a  certain  place 
a  rich  distribution  of  money  and  clothing  is  made  ;  here  there  is  no 
need  for  a  beadle  to  urge  and  to  force  him ;  he  would  indeed  run  of 
himself  with  whatever  speed  his  physical  powers  would  allow,  lest 
he  should  fail  in  securing  these  benefits.  Now  if  we  were  to  enjoin 
a  command  respecting  it,  that  all  beggars  must  run  thither,  insisting 
on  this  alone,  and  keeping  silent  in  reference  to  what  should  be 
sought  and  obtained  there,  how  could  it  be  otherwise  than  that  they 
would  approach  with  reluctance,  not  expecting  to  obtain  any  thing 
there,  but  to  be  exposed  in  their  poverty  and.  indigence.  From 
this  there  would  be  but  little  enjoyment  and  consolation  derived,  but 
they  would  become  only  the  more  hostile  to  this  injunction,  as  if  it 
were  imposed  upon  them  for  reproach  and  derision,  compelling  them 
to  let  their  poverty  and  wretchedness  be  seen. 

Even  so  the  legates  of  the  pope  have  hitherto  remained  silent  with 
respect  to  this  rich  and  excellent  privilege  and  inexpressible  treasure, 
forcing  multitudes  to  confession  for  no  other  purpose  than  to  ex- 
pose our  impurity  and  pollution.  Who,  under  these  circumstances, 
could  go  to  confession  with  willingness  ?  We  do  not  say,  however, 
that  people  must  see  how  full  of  filth  you  are,  and  thus  con- 
trast themselves  with  you ;  but  that  they  should  advise  you,  and 
say :  "  If  you  are  poor  and  wretched,  come,  and  use  this  whole- 
some medicine."  Now  whoever  feels  his  want  and  wretchedness, 
will  indeed  experience  such  a  desire  for  confession,  that  he  will  at- 
tend to  it  with  pleasure ;  but  those  who  do  not  regard  it  or  come  of 
themselves,  we  suffer  to  take  their  own  course :  but  this  they  must 
know,  that  we  do  not  regard  them  as  Christians. 

Thus  then  we  teach  how  excellent,  how  precious,  and  consolatory 
confession  is,  we  admonish,  moreover,  that  this  precious  good  should 
not  be  contemned,  seeing  our  great  necessity.  Now  if  you  are 
a  Christian,  you  need  neither  my  constraint  nor  the  pope's  com- 
mand at  all,  but  you  will  indeed  importune,  and' entreat  me,  that 
you  may  become  a  participant  in  it.     But  if  you  despise  it,  and  go 


OP   CONFESSION.  463 

on  so  haughtily  without  confessing,  we  conclude  that  you  are 
no  Christian,  and  that  you  should  also  not  enjoy  the  sacrament 
of  the  Lord's  Supper;  for  you  despise  that  which  no  Christian 
should  despise,  and  by  this  means  render  it  impossible  for  you  to 
have  remission  of  sins.  It  is  a  sure  sign  too  that  you  contemn 
the  Gospel. 

In  a  word,  we  would  know  of  no  constraint ;  but  we  have  nothing 
to  do  with  those  who  neither  hear  nor  obey  our  preaching  and  ad- 
monition ;  nor  shall  they  enjoy  any  of  the  privileges  of  the  Gospel. 
If  you  were  a.  Christian,  you  should  be  glad  to  embrace  the  oppor- 
tunity of  going  even  a  hundred  miles  or  more  to  make  confession,  and 
not  permit  yourself  to  be  compelled,  but  come  and  urge  us.  For 
here  the  constraint  must  be  reversed,  so  that  we  are  subjected  to  the 
command,  and  you  be  vested  with  the  liberty  ;  we  force  no  one,  but 
permit  ourselves  to  be  urged,  even  as  we  are  constrained  to  preach, 
and  to  administer  the  sacraments. 

When  we  admonish  to  confession,  therefore,  we  do  nothing  else  but 
admonish  every  one  to  become  a  Christian ;  if  I  succeed  in  bringing 
you  to  this,  I  have  also  brought  you  to  confession.  For  those  who 
long  to  be  pious  Christians,  to  be  free  from  their  sins,  and  to  have 
joyful  consciences,  have  the  right  hunger  and  thirst  already, 
eagerly  to  grasp  this  bread,  even  as  the  hart  when  pursued,  and  wea- 
ried with  heat  and  thirst,  as  the  42d  Psalm,  verse  1  says :  "  As  the 
hart  panteth  after  the  water-brooks,  so  panteth  my  soul  after  thee,  O 
God."  That  is,  as  aching  and  anxious  as  the  hart  is  after  the 
fresh  brooks,  so  anxious  and  concerned  am  I  about  God's  word  or 
absolution  and  sacrament.  Behold,  this  would  be  correct  teaching 
concerning  confession  ;  thus  we  could  create  a  love  and  desire  for  it,  so 
that  people  would  come  to  it,  and  solicit  us  more  than  we  mio-ht 
wish  or  desire.  We  shall  let  the  papists  plague  and  torment  them- 
selves and  other  people  who  do  not  esteem  this  treasure,  and  debar 
themselves  from  it ;  but  let  us  lift  up  our  hands,  and  praise  and  thank 
God>  that  we  have  arrived  at  this  knowledge  and  grace.     Amen< 


FORM  OF  CONCORD. 


PART  I. 
EPITOME 


OR 

SUMMARY    OF   THE    ARTICLES,  CONCERNING    V/HICH    CONTROVERSIES    HAVE    ARISEN    BE- 
TWEEN   THE    THEOLOGIANS    OF    THE    AUGSBURG    CONFESSION,  AND    WHICH    ARE    IN 
THE     FOLLOV/ING     REPETITION     EXPLAINED    AND    COMPARED   IN    A    CHRISTIAN 
MANNER,    ACCORDING    TO    THE    AUTHORITY    OF    THE    WORD    OF    GOD. 


OF  THE  SUMMARY,  RULE,  AND  STANDARD,  ACCORDING  TO  WHICH  ALL 
DOCTRINES  ARE  TO  BE  JUDGED,  AND  THE  ERRORS  WHICH  HAVE 
ARISEN,  ARE  TO  BE  DETERMINED  AND  EXPLAINED  IN  A  PIOUS 
MANNER. 

1.  We  believe,  confess,  and  teach,  that  the  only  rule  and  standard, 
according  to  which  all  doctrines  and  teachers  alike  ought  to  be  tried 
and  judged,  are  the  prophetic  and  apostolic  Scriptures  alone  of  the 
Old  and  New  Testaments,  as  it  is  written.  Psalm  119, 105 :  "  Thy 
■word  is  a  lamp  unto  my  feet,  and  a  light  unto  my  path."  And  St. 
Paul,  Gal.  1,  S,  says :  "  Though  an  angel  from  heaven  preach  any 
other  Gospel  unto  you  than  that  which  we  have  preached  unto  you, 
let  him  be  accursed." 

Other  writings,  however,  of  ancient  and  modern  teachers,  what- 
ever their  reputation  may  be,  shall  not  be  held  of  equal  authority 
with  the  holy  Scripture,  but  shall  all  be  subordinate  to  it,  and  not 
received  otherwise  or  further  than  as  testimonies  respecting  the  man- 
ner in  which,  after  the  ApostoKc  age,  and  the  places  in  which,  such 
doctrine  of  the  Prophets  and  Apostles,  was  held. 

2.  And  as,  immediately  after  the  time  of  the  Apostles,  and  even 
"while  they  were  yet  living,  false  teachers  and  heretics  insinuated 
themselves,  against  whom  Symbols,  that  is,  short,  plain  confessions, 
•were  drawn  up  in  the  first  churches,  and  these  were  unanimously  held 
as  the  universal  Christian  faith  and  confession  of  the  orthodox 
and  true  churches,  namely»  the  Apostolic  Symbol,  the  Nieene  Sym- 

59 


466  FORM    OF    CONCORD. EPITOME. 

bol,  and  the  Athanasian  Symbol ;  we  acknowledge  these,  and  hereby 
reject  all  heresies  and  doctrines,  which,  contrary  to  these,  have  been 
introduced  into  the  church  of  God. 

8.  But  so  far  as  it  pertains  to  the  division  in  matters  of  faith, 
which  has  arisen  in  our  day,  we  hold  as  the  unanimous  conception 
and  explanation  of  our  Christian  faith  and  confession, — particularly  in 
opposition  to  the  papacy  and  its  false  methods  of  worship,  to  idol- 
atry, and  superstition,  and  other  sects, — the  symbol  of  our  time,  the 
original,  unaltered  Augsburg  Confession,  delivered  to  the  Emperor 
Charles  V.  at  Augsburg,  anno  1530,  in  the  great  Diet ;  together 
with  the  Apology  of  the  same,  and  the  Articles  drawn  up  at  Smal- 
cald,  anno  1537,  and  subscribed  by  the  most  eminent  theologians  at 
that  time. 

And  inasmuch  as  these  matters  also  touch  the  common  laity,  and 
the  salvation  of  their  souls,  we  also  acknowledge  the  Smaller  and 
Larger  Catechisms  of  doctor  Luther,  as  both  these  Catechisms  are 
comprised  m  the  writing  of  Luther,  as  a  bible  of  the  laity,  in  which 
are  comprised  all  that  is  treated  copiously  in  holy  writ,  and  all 
that  is  necessary  for  a  Christian  to  know  for  his  salvation. 

To  this  authority,  mentioned  above,  all  doctrines  must  be  con- 
formed, and  what  is  contrary  to  it,  must  be  rejected  and  condemned, 
as  being  repugnant  to  the  unanimous  declaration  of  our  faith. 

In  this  manner  the  difference  between  the  holy  Scripture  of  the 
Old  and  Nev»'  Testaments  and  all  other  writings,  v^iH  be  preserved^ 
and  the  holy  Scripture  alone  will  remain  the  only  authority,  rule, 
and  standard,  according  to  which,  as  the  only  touchstone,  all  doc- 
trines shall  and  must  be  understood  and  judged  whether  they  be' 
good  or  bad,  right  or  wrong. 

But  the  other  symbols  and  writings  mentioned,  are  not  authorities 
like  the  holy  Scriptufe ;  they  are  only  testirnonies  and  declarations  o{ 
faith,  how  at  any  time  the  holy  Scriptures  were  understood  and  inter- 
preted and  the  doctrines  contrary  thereto  rejected  and  condemned  in 
controverted  articles  in  the  church  of  God,  by  those  who  then  liveda- 

L  OF  ORIGINAL  SIN. 

Th&  chief  question  in  this  Controversy. 

Whether  original  sin  is  properly,  and  without  any  discrimination/ 
the  nature,  substance,  and  essence  of  corj-upted  man,  or  indeed  the' 
principal  and  noblest  part  of  his  essence,— as  the  rational  soul  itself 
iij  its  hig'hest  faculties^  and  powers  ?     Or,  whether  there  is  a  differ-' 


OF     ORIGINAL   SIN.  467 

ence  between  the  substance,  nature,  essence,  body,  and  soul  of  man, 
\  and  original  sin,  even  after  the  flill,  so  that  the  one  is  the  nature  and 
the  other  original  sin,  which  clings  to  this  corrupted  nature,  and 
contaminates  it  ? 

AFFIR]MATIVE. 

Pure  doctrine,  faith,  and  confession,  by  virtue  of  the 
prescribed  standard,  and  Summary  Declaration. 

1.  We  believe,  teach,  and  confess,  that  there  is  a  difference  be- 
tween the  nature  of  man,  not  only  as  it  was  created  of  God  in  the 
beginning,  pure  and  holy,  without  sin,  but  also  as  we  now  find  it  since 
the  fall,  that  is,  between  the  nature,  which  even  since  the  fall  is  and 
remains  a  creature  of  God,  and  original  sin ;  and  that  this  difference 
is  as  irreat  as  the  difference  between  the  w^ork  of  God,  and  that  of 
Satan. 

2.  We  also  believe,  teach,  and  confess,  that  this  difference  must  be 
observed  with  the  greatest  diligence,  since  this  doctrine,  that  there 
can  be  no  difference  between  our  corrupted  nature,  and  original  sin, 
militates  against  the  chief  articles  of  our  Christian  faith,  concerning 
creation,  redemption,  sanctification,  and  the  resurrection  of  the  body, 
and  is  incompatible  with  them. 

For  God  created  not  only  the  bodies  and  souls  of  Adam  and  Eve 
before  the  fall,  but  also  our  bodies  and  souls  since  the  fall,  though 
they  are  now  corrupted ;  and  he  acknowledges  them  still  as  his 
work,  as  it  is  written,  Job  10,  8 :  "  Thine  hands  have-  made  me, 
and  fashioned  me  together  round  about."  (Deut.  32 ;  Isa.  45,  54, 
64.;  Acts  17  ;  Job  10  ;  Psalms  100,  139  ;  Eccl.  12.) 

Likewise  has  the  Son  of  God  in  the  unity  of  his  person,  assumed 
this  human  nature,  yet  without  sin,  and  not  a  superhuman  flesh,  but 
our  own,  and  accordincr  to  the  same  flesh,  he  became  our  true  brother, 
Bfeb.2, 14:  "  Forasmuch  then  as  the  children  are  partakers  of  flesh 
and  blood,  he  also  himself  likewise  took  part  of  the  same."  Again, 
verses  16  and  17 :  "  For  verily  he  took  not  on  him  the  nature  of 
angels  :  Uut  he  took  on  him'  the  seed  of  Abraham.  Wherefore  in  all 
things,"  sin  excepted,  "it  behooved  him  to  be  made  like  unto  his 
brethren."  Thus  also  has  Christ  redeemed  it  as  his  work,  he  sanctifies 
it  ^  his  work,  renovates  it  from  the  dead,  and  adorns  it  gloriously 
as  his  work:  but  he  did  not  create  original  sin,  nor  assume  it,  nor 
redeem  it,  nor  sanctify  it,  nor  will  he  renovate  it,  nor  adorn  it,  nor 
^ave  it  in  the  elect,  but  in  the  resurrection  it  will  be  entirely  eradicated. 


468  FORM    OF    CONCORD.-— 'EPITOME. 

From  this  it  is  easy  to  perceive  the  difference  between  the  eor' 
rupted  nature,  and  the  corruption  which  chngs  to  that  nature,  and 
through  which  the  nature  became  corrupted. 

3.  We  beheve,  teach,  and  confess,  however,  on  the  other  hand, 
that  original  sin  is  not  a  superficial,  but  so  deep  a  corruption  of 
human  nature  that  nothing  sound  or  uncorrupted  remains  in  the  body 
and  soul  of  man,  his  internal  and  external  powers,  but  as  the  church 
declares — 

This  human  frame,  this  soul,  this  all, 
Is  all  corrupt  through  Adam's  fall ; 

which  unspeakable  injury  can  be  known,  not  by  our  reason,  but  from 
the  word  of  God  alone ;  and  that  the  nature  and  such  corruption  of 
the  nature,  cannot  be  separated  from  each  other  by  any  one  but  God 
alone, — a  thing  which  comes  to  pass  through  death,  and  is  completed 
in  the  resurrection,  when  our  nature,  which  we  now  bear,  shall  rise 
and  live  eternally,  severed  and  separate  from  original  sin ;  as  it  is 
written.  Job  19,  26,  27  :  "  And  though,  after  my  skin,  worms  des- 
troy this  body,  yet  in  my  flesh  shall  I  see  God  :  whom  I  shall  see 
for  nayself,  and  mine  eyes  shall  behold,  and  not  another." 

NEGATIVE. 

Rejection  of  the  false  doctrine. 

1.  Accordingly  we  reject  and  condemn  the  doctrine  in  whichit  is  as- 
serted that  original  sin  is  only  a  debt  and  a  responsibility,  entailed 
upon  us,  from  the  offence  of  anotlier,  without  any  corruption  of  our 
own  nature. 

2.  Likewise  that  the  evil  lusts  are  not  sin,  but  certain  original  con- 
ditions and  essential  properties  of  nature;  or  that  those  infirmities, 
and  that  mahgnant  evil  mentioned  above,  are  not  a  sin  on  account  of 
which,  man,  having  no  interest  in  Christ,  becomes  a  child  of  wrath. 

3.  In  like  manner  do  we  reject  also  the  Pelagian  error,  in  which  it 
is  intimated  that  the  nature  of  man  even  after  the  fall,  remained  un- 
tainted and  entirely  pure  in  its  imturalihus,  that  is,  in  its  natural 
powers,  especially  as  to  spiritual  things. 

4.  Likewise  that  original  sin  is  but  a  slight,  exterior,  unimportant 
blemish,  a  mere  taint  diffused  over  nature,  under  which,  however,  she 
may  still  retain,  even  in  spiritual  matters,  her  virtuous  energies.^ 

5.  Likewise,  that  original  sin  is  only  an  outward  impediment,  and 
not  an  extermination  of  the  moral  powers ;  as  when  a  magnet  is  over-- 
spread  with  garlic-juice,  through  which  its  natural  power  i?  not  take« 


OF     ORIGINAL    SIN.  469 

away,  but  only  obstructed ;  or  that  tliis  blemish;  like  a  stain  in  the 
face,  or  paint  on  the  wall,  can  be  easily  washed  oft. 

6.  Likewise,  that  in  man,  the  human  nature  and  essence  are  not 
entirely  corrupted,  but  man  has  still  something  good  in  him,  even  in 
spiritual  things,  as  for  instance,  qualification,  aptness,  capabiHty  or 
virtues  to  begin  something,  to  perform,  or  to  co-operate,  in  spiritual 
things. 

7.  We  reject,  on  the  contrary,  also  the  false  doctrine  of  the  Mani- 
cheans,  where  it  is  taught,  that  original  sin,  as  something  essential 
and  self-existent,  is,  by  Satan,  infused  into  our  nature,  and  inter- 
mingled loith  it,  as  poison  and  wine  are  mingled  together. 

8.  Again,  that  not  the  natural  man,  but  some  other  and  extrane- 
ous thing  in  man,  sins ;  therefore,  not  natural  man,  but  only  the 
original  sin  in  the  nature,  is  a^ccused. 

9.  We  reject  and  condemn  also,  as  a  Manichean  error,  when  it  is 
taught  that  original  sin  is  properly,  and  without  any  discrimination, 
the  substance,  nature,  and  essence  itself  of  corrupted  man,  so  that 
there  can  be  no  difference  between  the  corrupted  nature  in  itself  since 
the  fall,  and  original  sin,  neither  can  the  one  be  conceived  of,  nor  be 
distinguished  by  thought,  separate  from  the  other. 

10.  This  original  sin,  however,  is  called  by  Luther,  natural,  per- 
sonal, essential  depravity, — not  that  the  nature,  person,  or  essence 
itself  of  man,  without  any  discrimination,  is  original  sin,  but  that  the 
difference  between  original  sin,  which  adheres  to  human  nature,  and 
other  sins  which  are  called  actual,  may  be  distinguished  by  these 
words. 

11.  For  original  sin  is  not  a  sin  which  we  commit,  but  it  adheres 
to  the  nature,  substance,  and  essence  of  man  ;  consequently,  if  even 
no  evil  thought  should  ever  arise  in  the  heart  of  corrupted  man,  no 
idle  word  be  spoken,  nor  evil  deed  done,  yet  the  nature  is  corrupted 
through  original  sin,  which  is  congenial  with  us,  and  is  a  fountain- 
head  of  all  actual  sins, — as  evil  thoughts,  words,  and  deeds ;  as  it  is 
written.  Matt.  15,  19  :  "  Out  of  the  heart  proceed  evil  thoughts ;" 
again.  Gen.  6,  5:  "Every  imagination  of  the  thoughts  of"  man's 
"  heart  is  only  evil  continually." 

12.  Thus  it  is  also  well  to  observe  the  various  significations  of 
>  the  word  nature,  by  which  the  Manicheans  conceal  their  delusion,  and 

cause  many  illiterate  persons  to  err.  For  sometimes  it  signifies  the 
essence  of  man,  as  when  it  is  said,  God  created  human  nature ;  at 
other  times,  however,  it  signifies  the  quality  or  evil  disposition  of  a 
thing  which  inheres  in  the  nature  or  essence,  as  when  it  is  said,  "  It 
i^is  the  nature  of  the  serpent  to  bite,"  and,  "  Man's  nature  and  quality 


470  FORM    OF    CONCORD. EPITOME. 

are  sinful,  and  prone  to  sin ;  here  the  word  nature  signifies,  not  the 
substancs  of  man,  but  some  quality  of  the  nature  or  substance. 

13.  But  what  pertains  to  the  Latin  words  substantia  and  acciden- 
tis,  since  they  are  not  words  of  the  holy  Scriptures,  and  besides  are  not 
understood  by  common  persons,  they  must  not  be  employed  in  ser- 
mons before  the  unintelligent ;  let  the  inexperienced  be  exempt  from 
hearing  them. 

But  in  the  schools  among  the  learned,  since  they  are  well  under- 
stood, and  employed  without  any  misunderstanding,  and  by  which 
the  essence  of  each  thing,  and  its  accidental  properties,  are  accurately 
distinguished,  these  words  also  are  justly  retained  in  the  disputation 
about  original  sin. 

For  the  difference  between  the  work  of  God  and  that  of  the  devil, 
is  thus  most  distinctly  shown  ;  since  the  devil  can  create  no  substance, 
but  only  in  a  partial  manner,  by  the  permission  of  God,  can  corrupt 
the  substance  created  of  God. 

II.  OF  FREEWILL. 

The  chief  question  in  this  controversy. 

Inasmuch  as  the  will  of  man  is  found  in  four  dissimilar  states, 
namely: — 1.  Before  the  fall;  2.  After  the  fall;  3.  After  regenera- 
tion ;  4.  After  the  resurrection  of  the  body  :  the  chief  question  is 
only  concerning  the  will  and  powers  of  man  in  the  second  state,  what 
power  he  has  of  himself  in  spiritual  things,  since  the  fall  of  our  first 
parents,  before  his  regeneration,  and  whether  he  is  able  by  his  own 
powers,  before  he  is  regenerated  through  the  Spirit  of  Gcd,  to  fit  and 
prepare  himself  for  the  grace  of  Gcd,  and  lo  accept  the  grace  offered 
through  the  Holy  Spirit  in  the  word  and  holy  ir.craments,  or  not? 

AFFIR5IATIVE- 

Pure  doctrine,  hy  virtue  of  God's  toord,  concerning  this  article. 

1.  Our  doctrine,  fiuth,  and  confession  concerning  this  is,  that  man's 
understanding  and  reason  are  blind  in  spiritual  matters,  since  he  can 
understand  nothing  by  his  own  powers ;  as  it  is  written,  1  Cor.  2, 
14 :  "  The  natural  man  receiveth  not  the  things  of  the  Spirit  of  God  ; 
for  they  are  foolishness  unto  him :  neither  can  he  know  them,  be- 
cause they  are  spiritually  discerned." 

2.  Likewise  do  we  believe,  teach,  and  confess,  that  the  unregen- 
erate  will  of  man  has  not  only  become  alienated  from  God,  but  alsg 


OF    FREEWILL.  471 

an  enemy  to  God,  so  that  he  has  desire  and  inclination  only  to  evil, 
and  to  that  which  is  contrary  to  God  ;  as  it  is  written,  Gen.  8,  21 : 
"  The  imagination  of  man's  heart  is  evil  from  his  youth  ;"  again, 
Rom.  8,  7  :  "  The  carnal  mind  is  enmity  against  God :  for  it  is  not 
subject  to  the  law  of  God,  neither  indeed  can  he."  Yea,  as  little  as 
a  dead  body  can  make  itself  alive  to  a  temporal  life,  so  little  may 
man,  who  is  spiritually  dead  through  sin,  raise  himself  to  spiritual 
life ;  as  it  is  written,  Eph.  2,  5  :  "  Even  when  we  were  dead  in  sins, 
hath  quickened  us  together  with  Christ :"  2  Cor.  3,  5  :  "  Not  that 
we  are  sufficient  of  ourselves  to  think  any  thing,  as  of  ourselves,  but 
our  sufficiency  is  of  God." 

8.  But  God  the  Holy  Spirit  works  conversion,  not  without  means, 
but  employs  for  this  purpose,  the  preaching  and  hearing  of  God's 
word  ;  as  it  is  written,  Rom.  1,  16  :  "  The  Gospel  is  the  power  of 
God  unto  salvation  ;"  again,  Rom.  10, 17  :  "  Faith  cometh  by  hear- 
ing, and  hearing  by  the  word  of  God."  And  it  is  the  icill  of  God^ 
that  men  should  hear  his  iccrd,  and  not  step  their  ears,  Psalm  95, 
7,  8.  With  this  won]  the  Holy  Spirit  is  present  and  opens  the 
hearts,  ihat  they,  as  Lydia  in  the  Acts  of  the  Apostles,  16,  14,  may 
attend  to  it,  and  thus  become  converted,  alone  through  the  grace  and 
power  of  the  Holy  Spirit,  to  whom  iilone  belongs  the  work  of  the 
conversion  of  man ;  for  vrithout  his  grace,  our  willing  and  running, 
Rom.  9,  16,  oi:r  planting,  sowing,  and  watering,  1  Cor.  3,  7,  are  all 
nothing,  if  he  give  not  the  incren^e;  as  Christ,  John  15,  5, 
says:  "Witiiout  me  ys  can  do  nothing."  By  these  brief  v.-o/ds  he 
denies  the  power  of  freewill,  and  ascribes  all  to  the  grace  of  God, 
So  that  no  one  might  boast  before  God,  1  Cor.  9, 16 ;  1  Cor.  1,  29  J 
Jer.  9,  23. 

NEGATIVE. 

Contrary,  false  doctrine. 

Accordingly,  we  reject  and  condemn  all  the  following  errors,  as 
Contrary  to  the  standard  in  the  word  of  God : 

1.  The  sect  of  philosophers  called  Stoics,  as  also  the  Manicheans, 
"Who  taught  that  all  that  happens,  must  so  happen,  and  cannot  other- 
wise happen  ;  and  that  man  does  all  through  constraint,  even  what 
he  transacts  in  external  things,  and  is  constrained  to  evil  works  and 
deeds, — as  lasciviousness,  rapine,  murder,  theft,  and  the  like. 

2.  We  reject  also  the  gross  error  of  the  Pelagians,  who  taught 
fhat  man  is  able  by  his  own  powers,  without  the  grace  of  the  Holy 


473  FORM    Ol'    CONCORD. EPITOME. 

Spirit,  to  convert  himself  to  God,  to  believe  the  Gospel,  to  obey  the 
law  of  God  with  his  heart,  and  thus  to  merit  forgiveness  of  sins  and 
eternal  life. 

3.  We  reject  also  the  error  of  the  Semi-pelagians,  who  teach  that 
man  is  able  by  his  own  powers  to  make  the  beginning  of  his  conver- 
sion, but  not  to  consummate  it  without  the  grace  of  the  Holy  Spirit. 

4.  Likewise,  the  doctrine,  that,  although  with  his  freewill  before 
his  regeneration  man  is  too  impotent  to  make  the  beginning,  and  by 
his  own  powers  to  convert  himself  to  God,  and  to  be  obedient  to  the 
law  of  God  from  his  heart ;  yet,  when  the  Holy  Spirit  by  the  preach- 
ing of  the  word,  has  made  the  beginning,  and  offered  his  grace  in  the 
word,  then  the  will  of  man  by  its  own  natural  powers,  is  able,  to 
some  limited  extent,  to  do  something  towards  it,  to  help  and  co-op- 
erate in  fitting  and  preparing  itself  for  grace,  to  apprehend  and  em- 
brace the  same,  and  to  believe  the  Gospel. 

5.  Likewise,  that  man,  after  he  has  been  regenerated,  can  keep  the 
law  of  God  jicrfectly,  and  fulfil  it  entirely  :  and  that  such  fulfilment 
is  our  righteousness  before  God,  for  which  we  merit  eternal  life. 

6.  Likewise,  we  reject  and  condemn  also  the  error  of  the  enthu- 
siasts, who  imagine  that  God  draws  men  to  himself,  enlightens,  jus- 
tifies, and  saves  them,  without  means,  without  the  hearing  of  the 
word  of  God,  and  without  the  use  of  the  holy  sacraments. 

7.  Likewise,  that  in  conversion  and  regeneration  God  entirely 
removes  the  substance  and  essence  of  the  old  Adam,  and  especially 
the  rational  soul ;  and  in  conversion  and  regeneration  creates  a  new 
rational  principle  out  of  nothing. 

8.  Likewise,  when  these  expressions  are  used  without  explanation, 
namely,  that  the  will  of  man  strives  against  the  Holy  Spirit  before, 
in,  and  after  conversion  ;  and  that  the  Holy  Spirit  is  given  to  those 
who  resist  him  designedly  and  perseveringly  ;  "for  in  conversion 
God  makes  out  of  the  unwilhng,  willing  ones,  and  dwells  in  the 
wilhng  ones,"  as  Augustine  says. 

But  what  pertains  to  the  expressions  of  the  ancient  and  modern 
teachers  of  the  church,  as  here  mentioned  : — Deus  trahit,  sed 
volentem  trahit ;  that  is,  God  draws,  but  draws  the  willing;  again: 
Hominis  voluntas  in  conversione  non  est  otiosa,  sed  agit  aliquid  ; 
that  is,  the  will  of  man  is  not  inactive  in  conversion,  but  does  some- 
thing. Since  such  expressions  are  introduced  contrary  to  the  doc- 
trine of  the  grace  of  God,  for  the  confirmation  of  the  natural  freewill 
in  the  conversion  of  man,  we  hold  that  they  are  not  agreeable  to 
the  form  of  sound  doctrine ;  and  accordingly,  when  conversion  to 
God  is  spoken  of,  they  ought  to  be  avoided. 


OF     FREEWILL.  47o 

It  is  rightly  said  however,  on  the  contrary,  that  in  conversion,  God, 
through  the  drawing  of  the  Holy  Spirit,  makes  willing  Inen  out  of 
the  obstinate  and  unwilling ;  and  that  after  such  conversion,  the  re- 
generated will  of  man  does  not  remain  inactive  in  the  daily  exercise 
of  repentance,  but  it  co-operates  in  all  the  works  of  the  Holy  Spirit^ 
■which  he  performs  through  us. 

9i  Also,  that  doctor  Luther  has  written  that  the  will  of  man  in  his 
conversion,  remains  purely  passive,  that  is,  that  it  does  nothing  at  all^ 
is  to  be  understood  o'especttc  divince.  gratis  in  accendendis  novis 
motibus  ;  that  is,  when  the  Spirit  of  God  through  the  heard  word. 
Or  through  the  use  of  the  holy  sacraments,  lays  hold  on  the  will  of 
man,  and  effects  the  new  birth  and  conversion.  For  when  the  Holy 
Spirit  has  effected  and  accomplished  this,  and  through  his  divine 
power  and  operation  alone,  has  changed  and  renewed  the  will  of  man, 
then  the  new  will  of  man  is  an  instrument  and  organ  of  God,  the 
Holy  Spirit,  so  that  it  not  only  accepts  the  grace,  but  also  co-operates 
in  subsequent  works  of  the  Holy  Spirit. 

Consequently,  that  before  the  conversion  of  man,  there  are  but  two 
fefficient  causes  found,  namely^  the  Holy  Spirit,  and  the  word  of  God 
as  the  instrument  of  the  Holy  Spirit,  through  which  he  effects  the 
Conversion,  and  which  man  is  to  hear ;  he  cannot,  how^ever,  give 
,credence  to  it  and  accept  it  through  his  own  powers,  but  exclusively 
through  the  grace  and  operation  of  Goil,  the  Holy  Spirit. 


m.  OF  JUSTIFICATION  BY  FAITH. 

Chief  question  in  this  controversy 6 

While  it  is  unanimously  confessed  in  our  churches,  by  the  authority 
of  the  word  of  God,  and  according  to  the  contents  of  the  Augsburo- 
Confession^  that  We  poor  sinners  become  righteous  before  God  and 
Saved,  alone  through  faith  in  Christ,  and  that  consequently,  Christ 
alone  is"  our  righteousness,  who  is  true  God  and  man,  since  in  him 
the  divine  and  human  natures  are  personally  united,  Jer.  2-3,  6  ;  1  Cor. 
1,  30 ;  2  Cor.  o,  20.  A  question  has  arisen, — according  to  which 
nature  Christ  is  our  righteousness.  And  thus  tvvo  adverse  errors  have 
taken  rise  in  several  churches. 

For,  the  one  party  has  maintained  that  Christ  becomes  our  riohte- 
ousness  according  to  his  divinity  alone,  when  he  dwells  in  us  throiio;h 
faith;  in  comparison  with  this  indwelling  divinity  throu"h  fuith,  ibe 

00 


474  FORM    OF    CONCORD.— EPITOME. 

sins  of  all  men  are  regarded  as  a  drop  of  water  in  the  great  sea.  On 
the  contrary,  others  have  maintained  that  Christ  is  our  righteousness 
before  God  accordino-  to  the  human  nature  alone. 


AFFIRMATIVE. 

Pure  doctrine  of   the  Christian  church  against  both  the 
errors  now  stated. 

1.  In  opposition  to  both  the  errors  now  specified,  we  believe,  teach, 
and  confess  unanimously,  that  Christ  is  our  righteousness,  neither  ac- 
cording to  the  divine  nature  alone,. nor  yet  according  to  the  human 
nature  alone,  but  the  ivhole  Christ  according  to  both  natures,  exclu- 
sively in  that  obedience,  which  he,  as  God  and  man,  rendered  to  the 
Father  even  in  death,  and  by  this  Jias  merited  for  us  forgiveness  of 
sins  and  eternal  life  ;  as  it  is  written,  Rom.  5,  19  :  "  For  as  by  one 
man's  disobedience  many  were  made  sinners ;  so  by  the  obedience 
of  one  shall  many  be  made  righteous." 

2.  Accordingly,  we  believe,  teach,  and  confess,  that  our  righte- 
ousness before  God  is  this — that  God  forgives  us  our  sins  out  of  pure 
grace,  without  any  regard  to  our  antecedent,  present,  or  subsequent 
works,  merit,  or  worthiness :  granting  and  imputing  to  us  the  righ- 
teousness of  the  obedience  of  Christ ;  on  account  of  which  righteous- 
ness we  are  received  into  favor  v>älh  God  and  reputed  as  j usf. 

3.  We  believe,  teach,  and  confess,  that  faith  alone  is  the  medium 
and  instrument,  by  which  w-e  apprehend  Christ;  and,  thus  in  Christ, 
we  also  apprehend  this  righteousness,  which  avails  before  God,  for 
the  sake  of  which,  this  faith  is  imjiuted  to  us  for  righteousnessy 
Rom.  4,  5. 

4.  We  believe,  teach,  and  confess,  that  this  faith  is  not  a  mere 
perception  of  the  history  concerning  Christ,  but  a  gift  of  God,  throu^i 
which  we  rightly  perceive  Christ  our  Redeemer  in  the  word  of  the 
Gospel,  and  rely  upon  him  that  we  have  forgiveness  of  sins  by  grace 
for  the  sake  of  his  obedience  alone,  and  are  accounted  pious  and 
righteous  of  God  the  Father,  and  eternally  saved. 

5.  We  believe,  teach,  and  confess,  that  according  to  the  phrase- 
ology of  holy  writ,  the  word^o  justifi/,  in  this  article,  signifies  to 
absolve,  that  is,  to  declare  acquittal  from  sin.  "He  that  justifieth 
the  wäcked,  and  he  that  condemneth  the  just,  even  they  both  are 
abomination  to  the  Lord,"  Prov.  17,  lo ;  again,  "Who  shall  lay 
^ny  thing  to  the  charge  of  God's  elect?  It  is  God  that  justifieth,'* 
Rom.  8,  '3-3. 


I 


OF    JUSTIFICATION.  470 

And  whenever,  instead  of  the  word  justification,  the  words  regen- 
eration and  renewal  of  life  are  employed,  as  is  done  in  the  Apology 
to  the  Augsburg  Confession,  these  words  must  be  understood  in  the 
above  sense.  For  these  expressions,  when  used  in  reference  to  the 
renovation  of  man,  must  be  understood  differently  from  what  is  rightly 
discriminated  by  i\\e  justification  by  faith. 

6.  We  believe,  teach,  and  confess,  that  notwithstanding  much 
weakness  and  imperfection  still  adhere  to  the  true  believer  and  truly 
regenerated  even  to  their  graves,  yet  they  should  not  for  that  reason 
doubt,  either  of  righteousness  which  is  imputed  to  them  through  faith, 
or  of  the  salvation  of  their  souls  ;  but  hold  as  certain,  that  for 
Christ's  sake,  by  virtue  of  the  promise  and  word  of  the  holy  Gospel, 
they  have  a  merciful  God. 

^  7.  We  believe,  teach,  and  confess,  that  for  the  preservation  of  the 
pure  doctrine  concerning  the  justification  by  faith  before  God,  the 
particulce  exclusiva,  that  is,  the  following  words  of  the  holy  apostle 
Paul,  by  which  the  merit  of  Christ  is  wholly  separated  from  our 
works,  and  the  honor  attributed  to  Christ  alone,  are  to  be  maintained 
with  special  diligence,  where  the  holy  apostle  Paul  writes,  "  by 
grace,"  Eph.  2,  5,  8 ;  "freely,"  Rom.  3,  24;  "not  by  the  law," 
Gal.  3,  11 ;  "  without  works,"  Rom.  4,  6  ;  "  without  the  deeds  of 
the  law,"  Rom.  3,  28 ;  all  of  which  words  signify  as  much  as  that 
we  are  righteous  and  saved  alone  through  faith  in  Christ. 

8.  We  believe,  teach,  and  confess,  that  although  an  antecedent  con- 
trition and  subsequent  good  works,  do  not  pertain  to  this  article  of 
justification  before  God,  yet  there  must  not  be  feigned  such  a  faith 
as  can  consist  with  an  evil  intention  to  sin  and  to  act  contrary  to 
conscience ;  but,  after  man  is  justified  through  faith,  then  there  is  a 
true  and  living  faith  working  by  love,  Gal.  5,  6.  So  that  good 
works  always  follow  the  justifying  faith,  and  are  certainly  found  with 
it,  when  it  is  true  and  living  ;  as  it  is  nevpr  alone,  but  always  accom- 
panied by  love  and  hope. 

A  N  T  I  T  H  F.  S  T  S    OR    N  K  G  A  T  I  \'  E  . 

Rejecfion  of  the  contrary  doctrine. 

Accordingly  we  reject  and  condemn  all  the  following  errors : 

1.  That  Christ  is  our  righteousness  according  to  the  divine  nature 
alone. 

2.  That  Christ  is  our  righteousness  according  to  the  human  nature'*- 
ialone^ 


476  FORM    OF    CONCORD. EPITOME. 

3.  That  in  the  declarations  of  the  Prophets  and  Apostles,  in  which 
the  justification  by  faith  is  spoken  of,  the  words  to  justify  and  to 
he  justified,  should  not  signify,  to  declare  or  to  be  declared  free  froni 
siii,  and  to  obtain  forgiveness  of  sins ;  but,  in  reality  to  be  made  righ- 
teous before  God,  in  consequence  of  the  love  and  virtue  infused  by  the 
Holy  Spirit,  and  the  works  following  from  these. 

4.  Tfiat  faith  views  not  only  the  obedience  of  Christ,  but  his  divine 
nature,  so  far  as  the  same  dwells  and  works  in  us-,  that  through  such 
indwelling  our  sins  may  be  covered. 

5.  That  faith  is  such  a  reliance  on  the  obedience  of  Christ  as  can 
exist  and  remain  in  a  person,  who  even  has  no  genuine  repentance^ 
and  where  no  love  follows,  but  w'ho,  contrary  to  his  conscience,  per- 
sists in  sins. 

6.  That  not  God  himself,  but  only  the  gifts  of  God  dwell  in  the 
believing. 

7.  That  fidth  saves,  because  the  renovation,  which  consists  in  love 
tov/ards  God  and  our  neighbor,  is  begun  in  us  by  faith. 

8.  That  faith  has  the  pre-eminence  in  justification  ;  nevertheless 
love  and  a  reformation  of  life  pertain  also  to  our  justification  before 
God,  not  being  indeed  the  principal  cause  of  our  righteousness; 
but  our  righteousness  before  God,  without  this  love  and  reformation, 
would  not  be  complete  or  perfect, 

9.  That  believers  are  justified  before  God  and  saved,  at  the  same 
time,  by  the  imputed  righteousness  of  Christ,  and  by  the  incipient 
new  obedience,  or  partly  by  the  imputation  of  the  righteousness  of 
Christ,  and  partly  by  the  incipient  new  obedience. 

10.  That  the  promise  bf  grace  is  appropriated  to  us  by  faith  in  the 
heart,  by  the  confession  which  is  made  with  the  lips,  and  by  other 
virtues. 

11.  That  faith  does  not  justify  without  good  works  ■  so  that  good 
works  are  required  as  necessary  to  righteousness,  and  without  their 
influence  no  m-an  can  be  iustificd. 


IV.  OF  GOOD  WORKS. 

The  chief  question  in  controversy  concerning  good  uwrks. 

With  respect  to  the  doctrine  concerning  good  works,  two  different 
sources  of  dissension  have  arisen  in  several  churches. 

First,  several  theologians  separated  themselves  in  consequence  qf 
the  following  declarations,  which  the  one  party  wrote : 


I 


OF    GOOD    WORKS.  477 

1.  Good  works  are  necessary  to  salvation :  it  is  impossible  to  be 
saved  without  good  works.  Again,  no  one  has  ever  been  saved  with- 
out good  works. 

The  other  party,  however,  maintained — 
That  good  works  are  pernicious  to  salvation. 

2.  Afterwards  a  schism  took  place  also  between  several  theo- 
logians concerning  the  two  words,  necessity  and  freewill ;  the  one 
party  contended  that  the  word  necessity  ought  not  to  be  used  con- 
cerning the  new  obedience,  which  does  not  flow  from  necessity  and 
constraint,  but  from  a  spontaneous  will.  The  other  party  maintained 
the  word  necessity,  since  this  obedience  does  not  consist  in  our  free 
choice,  but  the  regenerated  are  constrained  to  render  such  obedi- 
ence. 

From  which  disputation  eoncerning  these  words,  a  controversy 
afterwards  arose  concerning  the  matter  in  itself;  the  one  party  con- 
tended that  the  law  should  not  at  all  be  urged  among  Christians,  but 
the  people  should  be  admonished  to  good  works  out  of  the  holy  Gos-? 
pel  alone.     This  the  other  party  opposed. 

AFFIRMATIVE. 

Pure  doctrine  of  the  Christian  church  in  relation  to  this  controversy. 

For  a  fundamental  explanation  and  decision  of  this  controversy, 
.our  doctrine,  faith,  and  confession,  are : 

1.  That  good  works  certainly  and  undoubtedly  follow,  as  fruits 
of  a  good  tree,  true  faith,  if  it  be  not  a  dead  but  a  living  faith. 

2.  We  also  believe,  teach,  and  confess,  that  good  works  should  be 
entirely  excluded  as  well  when  the  question  is  concerning  salvatiouy 
as  in  the  article  of  justification  hefore  God,  as  the  Apostle  testifies 
in  distinct  terms,  where  he  writes  thus  :  "  Even  as  David  also  des- 
cribeth  the  blessedness  of  the  man  unto  whom  God  imputeth  righte- 
ousness without  works,  saying.  Blessed  are  they  whose  iniquities  are 
forgiven,  and  whose  sins  are  covered,"  Rom.  4,  6,  7  ;  again,  "  For 
by  grace  are  ye  saved  through  faith ;  and  that  not  of  yourselves ;  it 
is  the  gift  of  God :  not  of  works,  lest  any  man  should  boast,"  Eph. 
2,8,9.  •->    ■ 

3.  We  also  believe,  teach,  and  confess,  that  all  men,  but  especially 
those  who  are  regenerated  and  renewed  through  the  Holy  Spirit,  are 
under  obligation  to  do  good  works. 

4.  And  in  this  sense,  the  words,  necessity,  shall,  and  Tnust,  are 
jiised  in  a  correct  and  Christian  manner,  even  in  regard  to  the  regen- 


478  FORM    OF    CONCOBD. EPITOME. 

erated ;  and  they  are  in  no  way  contrary  to  the  form  of  sound  terms 
and  expressions. 

5.  Yet  by  the  words,  necessity  and  necessary,  when  speaking  of 
the  regenerated,  we  should  understand,  not  a  constraint,  but  only  the 
due  obedience  which  true  believers  render,  so  far  as  they  are  regen- 
erated,— not  from  compulsion  of  the  law,  but  from  a  free  spontaneous 
spirit, — since  they  are  no  more  under  the  law,  but  under  grace, 
Rom.  6,  14,  15. 

6.  Accordingly  we  also  believe,  teach,  and  confess,  that  when  it 
is  said,  "  The  regenerated  perform  good  works  out  of  a  free  spirit," 
it  should  not  be  understood  as  if  it  lay  in  the  will  or  choice  of  the 
regenerated  person  to  do  good  or  to  omit  it,  when  he  pleases,  and 
nevertheless  be  able  to  retain  faith,  although  he  persevere  in  sin 
designedly. 

7.  Yet  this  is  to  be  understood  not  otherwise  than  Christ  the  Lord 
and  his  apostles  themselves  have  declared,  namely,  concerning  the 
freed  spirit,  that  it  performs  these  services,  not  through  fear  of  pun- 
ishment, like  a  servant,  but  through  love  of  righteousness,  like  a 
child,  Rom.  8,  15. 

8.  This  voluntariness,  however,  in  the  elect  children  of  God,  is  not 
perfect,  but  it  is  encumbered  with  great  weakness,  as  St.  Paul,  Rom. 
7,  14,  24,  Gal.  5,  17,  complains  concerning  himself. 

9.  Which  weakness  the  Lord  does  not,  however,  impute  to  his 
elect,  for  the  sake  of  Christ  the  Lord ;  as  it  is  written,  Rom.  8,  1 
"  There  is,  therefore,  now  no  condemnation  to  them  which  are  in 
Christ  Jesus." 

10.  We  believe,  teach,  and  confess,  moreover,  that  works  do  not 
preserve  or  retain  faith  and  salvation  in  us,  but  the  Spirit  of  God  alone 
preserves  salvation  through  faith  ;  of  whose  presence  and  indwelling 
«rood  works  are  testimonies. 


I 
i 


NEGATIVE. 

False  doctrine  of  the  opponents. 

1.  We  accordingly  reject  and  condemn  this  manner  of  expression, 
when  it  is  taught  and  written, — that  good  works  arg:  necessary  to  sal- 
vation ;  ao-ain,  that  no  one  has  ever  been  saved  without  good  works  ; 
again,  that  it  is  impossible  to  be  saved  without  good  works. 

2.  We  reject  and  condemn  this  bare  expression  as  offensive  and  dis- 
advantageous to  Christian  discipline,  when  it  is  said,  good  works  aro 
pernicious  to  salvation, 


OF    GOOD    WORKS. 


479 


For  especially  in  these  latter  times,  is  it  no  less  necessary  to  en- 
courage the  people  to  Christian  discipline  and  good  works,  as  to 
admonish  them  to  exercise  themselves  in  good  works  for  the  mani- 
festation of  their  faith  and  their  gratitude  to  God,  than  that  works 
should  not  be  intermingled  in  the  article  concerning  justification  ;  since 
men  can  incur  condemnation,  as  well  through  an  indolent  confidence 
in  faith,  as  through  the  papistical  and  pharisaical  trust  in  one's  own 
works  and  merits. 

3.  We  also  reject  and  condemn  the  doctrine,  that  faith  and  the  in- 
dwelling of  the  Holy  Spirit  are  not  lost  through  wilful  sin,  but  that 
the  saints  and  the  elect  retain  the  Holy  JSpirit,  even  if  they  fall  into 
adultery  and  other  sins,  and  persevere  in  them. 


V.  OF  THE  LAW  AND  THE  GOSPEL. 

The  chief  question  in  this  controversy. 

Whether  the  preaching  of  the  holy  Gospel  be  proj^erly,  not  only 
a  preaching  of  grace,  which  announces  the  forgiveness  of  sins  to  us, 
but  also  a  preaching  of  repentance,  reproving  the  sin  of  unbelief,  which 
is  not  reproved  in  the  law,  but  through  the  Gospel  alone. 

AFFIRMATIVE. 

Pure  doctrine  of  the  word  of  God. 

L  We  believe,  teach,  and  confess,  that  the  distinction  between  the 
Law  and  the  Gospel  which  is  a  peculiar,  a  glorious  light,  is  to  be  re- 
tained in  the  church  W'ith  the  greatest  fidelity,  so  that  the  word  of 
God  may  be  rightly  divided,  according  to  the  admonition  of  St.  Paul, 
2  Tim.  2,  15. 

2.  We  believe,  teach,  and  confess,  that  the  Iciw  is  properly  a  divine 
doctrine,  which  teaches  what  is  right  and  pleasing  to  God,  and  cen- 
sures all  that  is  sin  and  contrary  to  the  will  of  God. 

3.  Therefore  all  that  reproves  sin,  has  immediate  reference  to 
the  preaching  of  the  law. 

4.  But  the  Gospel  is  properly  a  revelation  which  teaches  what 
man,  who  has  not  kept  the  law  and  is  condemned  by  it,  should  be- 
lieve ;  namely,  that  Christ  has  atoned  for  and  expiated  all  sins,  and 
obtained  and  procured  for  him,  without  any  of  his  merit,  remission  of 
sins,  righteousness  which  prevails  before  G^od,  and  eternal  life. 


480  FORM    OF    CONCORD. — EPITOME. 

5.  Inasmuch,  however,  as  4.he  word  Gospel  is  not  always  used  in 
one  and  the  same  sense  in  Holy  Writ,  from  which  circumstance  too, 
this  controversy  originally  sprang, — we  believe,  teach,  and  confess., 
when  by  the  word  Gospel,  the  whole  doctrine  of  Christ  which  he  held 
forth  in  his  ministerial  office,  as  also  his  apostles  did,  is  understood, 
(in  which  sense  it  is  used  in  Mark  1,  14, 15  ;  Acts  20,  21,)  that  it  iä 
rightly  said  and  written,  that  the  Gospel  is  a  declaration  concerning 
repentance  and  remission  of  sins. 

6.  But  when  the  Lmv  and  the  Gospel,  as  also  Moses  as  a  teacher 
of  the  Law,  and  Christ  as  a  preacher  of  the  Gospel,  are  compared 
together,  we  believe,  teach,  and  confess,  that  the  Gospel  is  not 
a  declaration  of  repentance,  reproving  sin,  but  properly  nothing  else' 
than  an  instrument  of  consolation  and  of  joyful  news^  neither  reprov- 
ing nor  terrifying,  but  consoling  the  conscience  against  the  terror  of 
the  law,  pointing  to  the  merits  of  Christ  alone,  and  by  the  cheering 
promises  of  grace  and  favor  from  God,  obtained  through  the  merits 
of  Christ,  raises  us  up  again, 

7.  With  respect  to  what  belongs  to  the  revelation  of  sins,  since  the' 
veil  of  Moses  hangs  before  the  eyes  of  all  persons,  as  long  as  +hey  hear 
the  mere  preaching  of  the  law,  and  nothing  concerning  Christ,  and 
thus  do  not  learn  from  the  law  to  perceive  their  sins  rightly,  but  either 
become  presumptuous  hypocrites  like  the  ^Pharisees,  or  despair  like 
Judas :  Christ,  Matt.  5,  17,  sqq.  Rom.  7,  14,  takes  the  law  in  his 
hands,  and  explains  it  spiritually,  and  thus  the  lorath  of  God,  however 
great  it  be,  is  revealed  froin  heaven  against  all  sinners,  Rom.  1, 
18,  by  which  they  are  pointed  to  the  law,  and  then  first  learn  from 
it  to  perceive  their  sins  rightly,  which  perception  Moses  never  could 
have  effected  in  them. 

Although,  therefore,  discourses  about  the  passion  and  death  of 
Christ,  the  Son  of  God,  are  full  of  terror  and  intensity,  pointing 
out  the  wrath  of  God,  by  which  the  people  are  first  rightly  led' 
into  the  law  after  the  veil  of  Moses  is  removed,  to  let  them  clearly 
perceive  what  great  things  God  requires  of  them  in  the  law,  none  of 
which  they  are  able  to  observe,  and  accordingly  they  must  seek  all 
their  righteousness  in  Christ. 

8.  Yet  as  long  as  the  suffering  and  death  of  Christ,  place  th6' 
Wrath  of  God  before  our  eyes  and  terrify  mankind,  so  long  is  this, 
not  a  declaration  of  the  Gospel,  but  an  exhibition  of  the  law  and  of 
Moses  ;  it  is  a  different  operation  of  Christ's  by  which  he  advances  to' 
his  peculiar  office, — to  preach  the  grace  of  God,  to  console,  and  W 
renovate; — this  is  the  appropiiate  declaration  of  the  Gospel. 


OF     THE    LAW    AND    THK    CUfeFKL.  481 

N  E  G  A  T  I  V  K  . 

The  contrary  doctrine,  ichich  is  rejected. 

Accordingly  we  reject  and  hold  as  wrong  and  pernicious^  the  doc- 
trine, that  the  Gospel  is  properly  defined  a  preaching  of  repentance, 
reproving,  accusing,  and  condemning  sins,  and  not  a  preaching  of 
grace  alone;  by  which  doctrine,  the  Gospel  is  again  transformed  into 
a  teaching  of  the  law,  the  merits  of  Christ  and  the  holy  Scripture 
are  obscured,  the  Christians  deprived  of  the  true  consolation,  and  the 
door  opened  again  to  the  papistical  errors  and  superstitions. 

VI.  OF  THE  THIRD  USE  OF  THE  LAW. 

The  chief  question  in  this  controversy. 

Inasmuch  as  the  lav.^  was  given  to  man  for  three  ditferent  pur- 
poses : — First,  that  through  it  external  discipline  might  be  preserved 
against  the  vile  and  disobedient ;  second,  that  through  it  men  might 
be  led  to  a  knowledge  of  their  sins  ;  third,  after  they,  to  whom  howe- 
ver the  flesh  still  adheres,  are  regenerated,  that  on  account  of  this  they 
might  have  a  certain  rule,  according  to  which  they  should  direct  and 
regulate  their  whole  lives:  a  controversy  has  arisen  between  some 
few  theologians  concerning  the  third  use  of  the  law  ;  namely,  whether 
it  is  to  be  urged  among  the  regenerated  Christians  too,  or  not.  The 
one  party  contended  that  it  should,  the  other,  that  it  should  not. 

A  F  I-  1  11  M  A  r  1  \'  L  . 

The  right  Christian  doctrine  concerning  this  controversy. 

1.  We  believe,  teach,  and  confess,  that,  although  those  who  sin- 
cerely believe  in  Christ  and  arc  truly  convt^rted  to  God,  are  liberated 
and  acquitted  from  the  curse  and  constraint  of  the  law,  through 
Christ;  yet  they  are  not,  for  this  reason,  without  law,  but  they  are 
redeemed  by  the  Son  of  God,  in  order  that  they  should  exercise  them- 
selves in  it  day  and  night.  Psalm  1,2;  119, 1.  For  our  first  parents 
did  also  not  live  without  law  before  the  fall,  in  whose  hearts  the  law 
of  God  was  written,  when  they  were  created  in  the  image  of'  God, 
Gen.  --,  Ifi ;  3^  'J, 


432  FORM    OF    CONCORD. EPITOME. 

2.  We  believe,  teach,  and  confess,  that  the  preaching  of  the  law 
is  to  be  urged  with  diligence,  not  only  among  those  who  have  no  faith 
in  Christ,  and  are  impenitent,  but  also  among  those  who  sincerely  be- 
lieve in  Christ,  who  are  truly  converted  to  God,  who  are  regenerated, 
and  who  are  justified  through  faith. 

3.  For  even  if  they  are  regenerated,  and  in  the  operations  of  their 
minds,  renovated,  yet  this  regeneration  and  renovation  is  not  perfect 
in  this  world,  but  only  commenced.  And  believers  are,  with  the  op- 
erations of  their  minds,  in  a  continual  struggle  against  the  flesh,  against 
the  corrupted  nature  and  quality,  which  adhere  to  us  till  death.  Gal. 
5,  17  ;  Rom.  7,  23.  And  on  account  of  this  Adaraic  nature,  which 
still  inheres  in  the  intellect,  will,  and  all  the  powers  of  man,  it  is  neces- 
sary that  the  law  of  God  shine  before  him  continually,  in  order  that  he 
may  not  through  human  devotion  assume  self-chosen  and  selected 
services  to  God,  Rom.  12,  1 ;  again,  in  order  that  the  old  Adam  may 
not  use  his  own  will,  but  be  constrained,  not  only  by  admonitions  and 
menaces  of  the  law,  but  also  by  chastisements  and  plagues,  against 
his  will,  to  follow,  and  yield  himself  captive  to  the  Spirit.  (1  Cor» 
9,  27 ;  Rom.  6,  12 ;  Gal.  6,  14 ;  Psalms  119,  1 ;  Heb.  13,  21.) 

4.  Touchino-  the  difference  between  the  works  of  the  law,  and  the 
fruits  of  the  Spirit,  we  believe,  teach,  and  confess,  that  the  works 
which  are  done  according  to  the  law,  are  called  works  of  the  law^] 
as  long  as  they  are  forced  from  man  by  the  dread  of  punishment  and ; 
by  the  threatening  of  the  wrath  of  God. 

5.  But  the  fruits  of  the  Spirit  are  those  works  which  the  Spirit  ol 
God,  dweUing  in  believers,  performs  through  the  regeneraterl,  anc 
which  are  done  by  the  believers,  so  far  as  they  are  regenerated,  as  if 
they  had  received  no  command,  heard  no  threat,  and  expected  no 
remuneration.  In  this  manner  then  the  children  of  God  live  in  the 
law,  and  conduct  themselves  according  to  the  law  of  God  :  which 
manner  of  living  St.  Paul  in  his  Epistles,  calls  the  law  of  Christ,  and 
the  law  of  the  mind,  Rom.  7,  25;  8,  7  ;  Gal.  6,  2. 

6.  Thus  the  lav.^  remains,  both  with  the  penitent  and  the  im- 
penitent, with  regenerated  and  unregenerated  men,  one  only  law, 
iiamely^the  imraulablG  will  of  God.  And  the  dilTerence,  so  far  as  it 
pertains  to  the  obedience,  is  in  the  persons  alo^ie,  where  one  who  is 
not  yet  regenerated,  renders  to  the  law,  through  constraint  and  un- 
willingness, that  which  is  required  of  him,  (as  also  the  regenerated  do 
according,  to  the  flesh,)  but  the  believer,  without  constraint,  with  a 
fi-ee  spontaneous  spirit,  so  far  as  he  is  regenerated,  renders  such  obe- 
dience as  no  ihvea^  cS  th.e  l:---  •-■■■■'j  J  '--^r  force  from  him- 


OF    THE    THIRD    USE    OF     THE    LAW.  483 

NEGATIVE. 

False  doctrine  of  the  opposite  party. 

Accordingly  we  reject  as  pernicious  and  false,  as  adverse  to  Chris- 
tian discipline  and  true  piety,  the  doctrine,  in  which  it  is  asserted  that 
the  law  should  not  be  enforced  in  the  way  and  manner  mentioned 
above,  among  Christians  and  true  believers,  but  only  amon^^  unbe- 
lievers, infidels,  and  the  impenitent. 

VIL  OF  THE  HOLY  SUPPER  OF  CHRIST. 

Although  the  Zwinglian  teachers  are  not  to  be  reckoned  among 
the  number  of  theologians  connected  with  the  Augsburg  Confession, 
from  whom  they  separaterl  themselves  immediately  when  this  Con- 
fession was  delivered  ;  yet,  since  they  undertake  io  obtrude  them.selves 
among  that  number,  and  to  circulate  their  error  under  the  name  of 
this  Christian'Confession,  we  shall  give  the  necessary  information  also 
concerning  this  dissension.  v 

The  chief  controve7'sy  between  our  doctrine  and  that  of  the 
sacramentarians,  in  this  article. 

Whether  or  not,  the  true  body  and  blood  of  our  Lord  Jesus  Christ, 
are  truly  and  essentially  present  in  the  sacrament  of  the  Lord's  Sup- 
per, administered  with  bread  and  wine,  and  received  with  the  lins,  by 
all  those  who  use  this  sacram.ent,  be  they  worthy  or  unworthy,  pious 
or  impious,  believing  or  unbelieving — believers  to  comfort  and 
life — unbelievers  to  judgment.  The  sacramentarians  maintain  the 
negative,  we  the  affirmative. 

To  explain  this  controversy,  it  is  in  the  first  place  to  be 
observed,  that  there  are  two  different  kinds  of  sacramentarians. 
Some  are  gross  sacramentarians,  who,  as  they  believe  in  their  hearts, 
allege  with  precise,  explicit  words,  that  in  the  holy  sacrament  of 
the  Lord's  Supper,  there  is  nothing  more  than  bread  and  wine  present, 
administered,  and  received  v.-ith  the  lips.  Eut  others  are  artful  and  the 
most  pernicious  of  all  sacramentarians;  these  in  part  use  our  words 
most  speciously,  and  pretend  that  they  also  believe  a  real  presence  of 
the  true,  essential,  body  and  blood  of  Christ  in  the  holy  sacrament  of 
the  Lord's  Supper ;  yet  they  maintain,  that  this  comes  to  pass  spirit- 
i  uallv,  through  faith.     kwA  n'^^'^'^ftheless,  e-"en  under  these  ostensible 


484  FouM  or  goncohd. — epitome. 

words,  they  retain  the  former  gross  opinion,  namely,  that  in  the  holy 
sacrament  of  the  Lord's  Supper,  there  is  nothing  present,  and  re- 
ceived with  the  lips,  but  bread  and  wine.  For  with  them  spiritually 
signifies  nothing  else  than  the  spirit  of  Christ,  or  the  virtue  of  the 
absent  body  of  Christ,  and  his  merits  which  are  present ;  but  they 
assert  that  the  body  of  Christ  is  in  no  way  or  manner  present,  but 
remains  only  in  the  highest  heaven  above,  to  w^hom  we  must  elevate 
ourselves  with  the  thoughts  of  our  faith  into  heaven,  and  there,  but 
by  no  means  with  the  bread  and  wine  of  the  sacrament  of  the  Lord's 
Supper,  must  we  seek  his  body  and  blood. 

AFFIIII\IATIVE. 

Confession  of  the  pure  doctrine  coiiceriving  the  holy  sacra7ncntof 
the  Lord^s  Supper,  in  opposition  to  the  sncrameniarians . 

l.'We  believe,  teach,  and  confess,  that  in  the  holy  sacrament  of 
the  Lord's  Supper,  the  body  and  blood  of  Christ  are  really  and  essen- 
tially present,  and  with  bread  and  wine  really  administered  and 
received. 

2.  We  believe,  teach,  and  confess,  that  the  words  of  the  teslamcnt 
of  Christ,  are  not  to  be  understood  otherwise  than  literally,  so  that 
the  bread  does  not  signify  the  alisent  body  of  Christ,  and  the  wine, 
the  absent  blood  of  Christ,  but,  through  the  agency  of  sacramental 
union,  they  are  truly  the  body  and  blood  of  Christ. 

3.  With  respect  to  what  belongs  to  the  consecration,  we  teach  and 
believe,  that  the  presence  of  the  body  and  blood  of  Christ  in  the  holy 
sacrament  of  the  Lord's  Supper,  is  not  effected  by  the  work  of  any 
man,  or  by  the  declaration  of  the  minister,  but  that  it  is  to  be  ascribed 
wholly  and  alone  to  the  omnipotent  power  of  our  Lord  Jesus  Christ. 

4.  But  we,  moreover,  believe,  teach,  and  hold  unanimously,  that 
in  the  use  of  this  holy  sacrament,  the  words  of  the  institution  of  Christ, 
are  in  no  wise  to  be  omitted,  but  are  to  bespoken  openly,  as  they  are 
written,  "  The  cup  of  blessing,  which  we  bless,"  &c.,  1  Cor.  10, 16. 
And  this  blessing  comes  to  pass  through  the  recitation  of  the  words 
of  Christ. 

5.  But  the  groxinds  upon  which  we  base  ourselves  in  this  contro- 
versy against  the  sacramentarians,  are  such  as  doctor  Luther  has  laid 
down  in  his  Larger  Confession  concerning  the  sacrament  of  the  Lord's 
Supper. 

The  first  is  this  article  of  our  Cliristian  fiilth: — Jesus  Christ  is 
ti'uly,  essentially,  naturallv,  pl:^rA>rf;^'  Cnd  and  man,  in  one  pe^so", 
irT^eparafcd  and  un'iividrrl. 


OF    THE  i-ono's  j^urrEn.  48-5 

The  second  ; — That  the  right  hand  of  God  is  everyM^hcre,  at  which 
Christ,  according  to  his  human  nature,  is  seated,  in  deed  and  in  truth, 
and  reigns  present,  and  has  in  his  hands  and  under  his  feet,  all  that 
is  in  heaven  and  on  earth ;  where  no  man  nor  angel,  but  the  Son  of 
Mary  alone,  is  seated ;  hence  he  is  also  able  to  perform  that  which 
we  assert. 

The  third : — That  the  word  of  God  is  neither  folse,  nor  fallacious. 

The  fourth: — That  God  knows  and  has  within  liis  power  various 
ways,  in  which  he  can  at  any  time  be  present  in  a  place,  and  not  in  one 
only,  w'hich  philosophers  call  local  or  circumscribed. 

6.  We  believe,  teach,  and  confess,  that  the  body  and  blood  of  Christ 
are  received  with  bread  and  wine,  not  only  spiritually  through  faith, 
but  also  orally  with  the  lips ;  yet  not  in  an  ordinary,  but  in  a  super- 
natural, heavenly  manner,  on  account  of  the  sacramental  union.  As 
this  is  clearly  shown  by  the  words  of  Christ,  where  he  commands, 
"  Take,  eat,  and  drink,"  which  was  done  by  the  Apostles;  for  it  is 
written:  "  And  they  all  drank  of  it,"  Mark  14,  23.  And  likewise 
St.  Paul  says  :  "  The  bread  which  we  break,  is  it  not  the  communion 
of  the  body  of  Christ?"  1  Cor.  10,  16.  That  is,  whoever  eats  this 
bread,  eats  the  body  of  Christ.  This  the  most  eminent  ancient  teach- 
ers of  the  church,  Chrysostom,  Cyprian,  Leo  I.,  Gregory,  Ambrose, 
Augustine,  also  unanimously  testify. 

7.  We  beheve,  teach,  and  confess,  that  not  only  the  truly  believing 
and  the  worthy,  but  also  the  unv.'orthy  and  the  unbelieving,  receive 
the  true  body  and  blood  of  Christ,  1  Cor.  11,  29.  Yet  the  latter 
receive  them,  not  to  life  and  comfort,  but  to  judgment  and  condem- 
nation, if  they  do  not  change  their  ways  and  j'epent. 

For,  even  if  they  reject  Christ  as  a  Savior  from  themselves,  they 
must  still,  however,  even  against  their  will,  admit  him  as  a  severe 
judge,  who  as  present  exercises  and  manifests  judgment  in  the  impen- 
itent guests,  even  as  he  by  his  presence  works  life  and  consolation  in 
the  hearts  of  the  truly  believing  and  worthy  guests. 

8.  We  also  beheve,  teach,  and  confess,  that  there  is  but  one  kind 
of  unworthy  guests :  namely,  those  who  do  not  believe.  Concerning 
w^hom  it  is  written,  John  8,  18 :  "  He  that  believeth  not  is  con- 
demned already."  Which  condemnation  is  incurred  and  consummated 
through  an  unworthy  use  of  this  holy  sacrament,  1  Cor.  11,  27,  29. 

9.  We  believe,  teach,  and  confess,  that  no  true  believer,  as  long 
as  he  retains  the  living  faifh,  however  weak  it  may  be,  receives  to 
judgment  this  holy  sacrament,  which  was  instituted  especially  on  ac- 
<:ount  of  Christians  who  are  infirm  in  faith,  yet  pp)ii;ent,  for  ihe  con- 
solnlion  and  confirmation  of  fh^ir  wenk  faith. 


486  FORM  OF  CONCOKD. EPITOME. 

10.  We  believe,  teach,  and  confess,  that  all  the  worthiness  of  the 
guests  of  this  heavenly  feast,  consists  in  the  most  holy  obedi- 
ence and  perfect  merits  of  Christ  alone, — which  we  appropriate  to 
ourselves  through  genuine  faith,  and  of  which  we  are  assured  through 
this  sacrament, — and  by  no  means  in  our  virtues  or  interior  and  ex- 
terior preparations. 

NEGATIVE. 

Contrary  and  condemned  doctrine  of  the  sacramentarians. 

On  the  other  hand,  we  unanimously  reject  and  condemn  all  the 
following  erroneous  articles,  which  are  repugnant  to  the  pious  doc- 
trine, the  simple  faith,  and  the  sincere  confession  concerning  the 
Supper  of  Christ,  which  we  have  now  recited : 

1.  The  papistical  transiibstanHntion,  where  it  is  taught  by  the 
papists,  that  bread  and  wine  in  the  holy  sacrament  of  the  Lord's 
Supper,  lose  their  substance  and  natural  essence,  and  thus  become 
annihilated  ;  that  it  is  transmuted  into  the  body  of  Christ,  and  that 
the  external  form  alone  remains, 

2.  The  papistical  sacrifice  of  the  mass,  offered  up  for  the  sins  of 
the  living  and  the  dead. 

3.  That  only  one  part  of  the  sacrament  is  given  to  the  laity,  and 
contrary  to  the  express  words  of  the  testament  of  Christ,  the  cup  is 
withheld  from  them,  and  they  are  robbed  of  the  blood  of  Christ. 

4.  The  doctrine,  that  the  words  of  the  testament  of  Christ  are  not 
to  be  understood  or  believed  simply  as  they  read,  but  that  they  are 
obscure  expressions,  the  meaning  of  which  must  first  be  sought  in 
other  portions  of  Scripture. 

5.  That  in  the  holy  sacrament  of  the  Lord's  Supper,  the  body  of 
Christ  is  not  received  orally  with  the  bread,  but  that  bread  and  wine 
alone  are  received  with  the  lips ;  the  body  of  Christ,  however,  is  re- 
ceived only  spiritually  through  faith. 

6.  That  bread  and  wine  in  this  holy  sacrament,  are  nothnig  more 
than  signs,  by  which  Christians  know  each  other. 

7.  That  bread  and  wine  are  only  significations,  similitudes,  and 
emblems  of  the  ftir-absent  body  and  blood  of  Christ. 

8.  That  bread  and  wine  are  nothing  more  than  memorials,  seals, 
and  pledges,  by  which  we  are  assured,  that  when  faith  soars  upwards 
into  heaven,  it  there  becomes  a  participant  of  the  body  and  blood  of 
Christ  as  really  as  we  cat  and  drink  bread  and  wine  in  the  Lord's 
wSup])er. 


OF  THE  lord's  SUPPER.  487 

9.  That  the  assurance  and  confirmation  of  our  faith  in  the  holy 
sacrament  of  the  Lord's  Supper,  come  to  pass  through  the  external 
signs  of  biead  and  wine  alone,  and  not  through  the  true,  present  body 
and  blood  of  Christ. 

10.  That  in  the  holy  Supper,  only  the  virtue,  operation,  and  merit 
of  the  absent  body  and  blood  of  Christ,  are  dispensed. 

11.  That  the  body  of  Christ  is  so  locked  up  in  heaven,  that  he 
can,  in  no  manner  especially,  and  at  the  same  time,  be  present  in 
many,  or  all  places  on  earth  where  his  holy  Supper  is  celebrated. 

12.  That  Christ  could  neither  promise  nor  effect  the  essential 
presence  of  his  body  and  blood  in  the  holy  Supper,  since  the  nature 
and  the  properties  of  his  assumed  human  nature,  can  neither  bear 
nor  admit  of  it. 

13.  That  God  with  all  his  omnipotence  is  not  able  (which 
is  horrible  to  hear)  to  provide  that  the  body  of  Christ  be  essentially 
present  at  one  time,  in  more  than  one  place. 

14.  That  the  presence  of  the  body  and  blood  of  Christ  in  the  holy 
Supper,  is  caused  and  effected,  not  by  the  almighty  words  of  the  tes- 
tament of  Christ,  but  by  faith. 

15.  That  believers  should  not  seek  the  body  of  Clwist  in  the  bread 
and  wine  of  the  holy  Supper,  but  that  they  should  lift  their  eyes  from 
the  bread  into  heaven,  and  there  seek  the  body  of  Christ. 

16.  That  the  unbelieving,  impenitent  Christians  receive  not  the 
true  body  and  blood  of  Christ  in  the  holy  Supper,  but  bread  and  wine 
alone. 

17.  That  the  worthiness  of  the  guests  at  this  heavenly  feast,  de- 
pends not  upon  true  faith  alone  in  Christ,  but  also  upon  external 
human  preparation. 

18.  That  true  believers  also,  w-ho  have  and  retain  a  genuine,  pure, 
and  living  faith  in  Christ,  can  receive  this  sacrament  to  judgment,  on 
account  of  the  imperfection  in  their  external  deportment. 

19.  That  bread  and  wine,  the  external  visible  elements,  in  the  holy 
sacrament,  shall  be  adored. 

20.  Likewise  we  commit  to  the  just  judgment  of  God,  all  the  curi- 
ous,  derisive,  blasphemous  questions  (which  modesty  forbids  us  to 
recite)  and  expressions,  which  are  most  blasphemously  and  offen- 
sively employed  after  a  gross,  carnal,    abominable  manner,  by  the 

!  Sficramentarians,  concerning   the  snpern;^fural,    heavenlv  mysteries 
oi  this  sa.crampnt. 


488  FORM    OF    CONCORD. EPITOME. 

21.  We  therefore,  hereby  entirely  deny  the  gross  physical  eatino- 
of  the  body  of  Christ,  which  the  sacramentarians,  against  the  t,esti- 
mony  of  their  own  conscience,  against  all  our  manifold  protestations, 
maliciously  impose  on  vis,  and  in  this  way  bring  our  doctrine  into 
odium  among  their  hearers,  as  if  we  taught  that  his  flesh  is  torn  in 
pieces  with  the  teeth,  and  digested  like  other  food.  And  on  the  other 
hand,  we  hold  and  believe,  b}^  virtue  of  the  express  words  of  the  testa- 
ment of  Christ,  a  true,  yet  supernatural  eating  of  the  body  of  Christ, 
as  also  a  drinking  of  his  blood.  But,  this  eating  and  drinking,  the 
senses  or  reason  of  man  cannot  comprehend;  but  our  understanding, 
in  this  matter,  as  in  all  other  articles  of  faith,  is  taken  captive  in  the 
obedience  of  Christ,  and  this  mystery  is  comprehended  not  otherwise 
than  by  faith  alone,  and  revealed  in  the  word  of  God. 


YIII.  OF  THE  PERSON  OF  CHRIST. 

Out  of  the  controversy  concerning  the  holy  sacrament  of  the  Lord's  i| 
Supper,  a  dissension  has  arisen  between  the  sincere  theologians  of  the  " 
Augsburg  Confession,  and  the  Calvinists,  (who  have  disturbed  some 
other  theologians  also,)  concerning  the  person  of  Christ,  concerning 
the  two  natures  in  Christ,  and  their  properties. 

The  chief  question  in  this  controversy. 

The  principal  question,  however,  was  : — Whether  the  divine  and 
human  natures,  as  also  their  properties,  on  account  of  the  per- 
sonal union,  have  communion  with  each  other  realiter,  that  is,  in  deed 
and  in  truth,  in  the  person  of  Christ,  and  how  fiir  this  communion 
extends. 

The  sacranientaiians  affirmed,  that  the  divine  and  human  natures 
in  Christ  are  pei'sonally  united  in  such  a  manner  that  neither  the  one 
nor  the  other  has  in  common  with  the  other  realiter,  that  is,  in  deed 
and  in  truth,  what  belongs  to  the  other,  but  the  name  alone,  and 
nothing  more.  For,  unio,  say  they  plamly ,  facit  comniunia  noriiina, 
that  is,  the  personal  union  makes  common  not  more  than  the  names, 
to  wit,  that  God  is  called  man,  and  man  God  ;  yet  in  such  a  manner, 
that  rca/i/cr,  thai  is,  in  deed  and  in  truth,  God  has  nothing  common 
with  the  humanity,  mn\  the  humanity  nothing  with  the  divinity,  with 
its  majesty  and  its  properties.  But  the  contrary  opinion  was  main- 
tained against  the  sacrameiilariaus,  by  doctor  iiUtlicr  and  those  v.'ha 
cniiicidcd  willi  liim. 


OF    THE    PERSON    OF    CHRIST.  489 


AFFIRMATIVE. 

Pure  doctrine  of  the  Christian  church,  concerning  the 
■person  of  Christ. 

To  explain  this  controversy  and  to  decide  it  according  to  the 
analogy  of  our  Christian  faith,  our  doctrine,  faith,  and  confession, 
ai'e  as  follow : 

1.  That  the  divine  and  human  natures  in  Christ  are  personally 
united,  so  that  there  are  not  two  Christs,  one  the  Son  of  God,  the 
other  the  Son  of  man ;  but  the  one  and  the  same  Christ  is  the  Son 
of  God  and  the  Son  of  man,  Luke  1,  35 ;  Rom.  9,  5. 

2.  We  believe,  teach,  and  confess,  that  the  divine  and  the  human 
natures  are  not  commingled  in  one  essence,  or  the  one  changed  into 
the  other ;  but  each  one  retains  its  essential  properties,  which  never 
become  the  properties  of  the  other  nature. 

3.  The  attributes  of  the  divine  nature  are  these  :  to  be  omnipotent, 
eternal,  infinite,  according  to  the  property  of  that  nature  and  its  es- 
sential character :  to  be  independently  omnipresent,  and  to  know  all 
things.  All  these  never  are,  and  never  can  become  thö  attributes  of 
the  human  nature. 

4.  Eut  the  attributes  of  the  human  nature  are  these :  to  be  a  cor- 
poreal creature ;  to  consist  of  flesh  and  blood ;  to  be  finite  and  cir- 
cumscribed ;  to  suffer,  to  die,  to  ascend,  to  descend,  to  move  from 
place  to  place ;  to  be  pained  with  hunger,  thirst,  cold,  heat,  and  all 
similar  evils.  These  never  are,  and  never  can  become  the  attributes 
of  the  divine  nature. 

5.  Since  indeed  the  divine  and  human  natures  are  personally- 
united,'  that  is,  constituting  a  personal  union,  we  believe,  teach, 
and  confess,  that  this  personal  union  is  not  such  a  connection  or  com- 
bination that  neither  nature  can  personally,  that  is,  according  to  the 
personal  union,  possess  any  property  in  common  with  the  other,  like 
the  combination  which  takes  place  when  two  boards  are  glued  to- 
gether, a  case  in  which  upither  board  imparts  any  property  to  the 
other,  nor  receives  any  from  it.  But  this  is  rather  that  exalted  com- 
munion which  God  really  maintains  in  assuming  human  nature :  and 
from  this  personal  union  and  the  high  and  indescribable  communion 
necessarily    resulting,    originates    all    that    is    said    and    believed 

i  concerning  God  as  man,  and  concerning  the  man  Christ  as  God. 
This  union  and  communion  of  natures,  the  ancient  doctors  of  the 
church  endeavor  to  explain  by  the  similitude  of  melted  iron,  and  also 

[by  the  union  of  body  and  soul  in  man. 

(i2 


490  FORM    OP    CONCORD. EPITOME. 

6.  Hence  we  believe,  teach,  and  confess,  that  God  is  man,  and  man 

God ;  which  could  not  be,  if  the  divine  and  the  human  natures  had 
no  communion  at  all  with  each  other. 

For  how  could  the  man,  the  Son  of  Mary,  be  called,  or  be  God, 
or  the  Son  of  God  the  most  High  with  truth,  if  his  humanity  were 
not  personally  united  with  the  Son  of  God,  and  thus  realiter,  that  is, 
in  deed  and  in  truth,  had  nothing,  but  the  name  of  God  alone,  com- 
mon with  hiiii  ? 

7.  Hence  we  believe,  teach,  and  confess,  that  the  Virgin  Mary  did 
not  conceive  and  bring  forth  only  a  mere  man,  but  the  true  Son  of 
God ;  for  which  reason  she  is  also  rightly  called  and  she  is  truly 
the  mother  of  God. 

8.  Wherefore  we  also  believe,  teach,  and  confess,  that  for  us  not  a 
mere  man  suffered,  died,  was  buried,  descended  into  hell,  rose  from 
the  dead,  ascended  into  heaven,  and  sits  at  the  right  hand  of  the  Ma- 
jesty and  almighty  Power  of  God ;  but  a  man  whose  human  nature 
has  a  union  and  a  communion  with  the  Son  of  God  so  deep  and  inex- 
pressible that  it  is  one  person  with  him. 

9.  Therefore  the  Son  of  God  has  really  suffered  for  us,  yet  accord- 
ing to  the  property  of  his  human  nature,  which  he  assumed  in  union 
with  his  divine  nature  and  made  it  his  own,  so  that  he  could  suffer,  and 
yet  be  our  high-priest,  for  our  reconciliation  with  God,  as  it  is  written  t 
"  They  have  crucified  the  Lord  of  glory,  and  God  hath  purchased 
his  church  with  his  own  blood,"  1  Cor.  2,  8  ;  Acts  20,  28. 

10.  Hence  we  believe,  teach,  and  confess,  that  the  Son  of  man  is 
realiter,  that  is,  in  deed  and  in  truth,  exalted  according  to  the  human 
nature  to  the  right  hand  of  the  omnipotent  Majesty  and  Power  of 
God,  since  he  is  taken  up  in  God,  as  he  was  conceived  in  the  womb 
by  the  Holy  Ghost,  and  his  human  nature  is  personally  united  with 
the  Son  of  the  Most  High. 

11.  Which  majesty  he  has  always  had  according  to  the  personal 
union;  and  yet  he  divested  himself  of  it  in  the  state  of  his  humihation, 
Phil.  2,  7  ;  and  for  this  reason  he  really  increased  in  all  wisdom  and' 
favor  with  God  and  man,  Luke  2,  52 ;  and  therefore  he  did  not  al- 
ways manifest  this  majesty,  but  only  when  it  pleased  him  to  do  so, 
until  he  wholly  and  entirely  resigned  the  form  of  a  servant  but  not 
th  ^  nature,  af^'T  his  resurrection,  and  was  placed  in  the  plenary  use, 
revelation,  and  manifestation  of  the  divine  majesty,  and  thus  had 
entered  in  hir  glor^  ;  so  that  now,  not  only  as  God,  but  also  as  man,- 
he  knows  all  things,  is  able  to  do  all  things,  is  present  to  all  creatures^ 
and  has  under  his  feet  and  in  his  hands,  John  13,  3,  all  that  is  in  hea- 
ven ^nd  oil  ?arth,  and  under  the  earthy  as  he  himself  testifies :  "^  AW 


OF    THE    PERSON    OF    CHRIST.  491 

power  is  given  unto  me  in  heaven  and  in  earth,"  Matt.  28,  18.  And 
St.  Paul,  Eph.  4, 10,  says :  "  He  ascended  up  far  above  all  heavens, 
that  he  might  fill  all  things;"  which  power  of  his  he  can  exercise, 
being  omnipresent,  and  all  things  are  possible  with  him  and  known 
to  him. 

12.  Hence  he  is  also  able,  and  it  is  altogether  easy  for  him,  in  the 
holy  sacrament  of  the  Lord's  Supper,  to  impart  his  true  body  and 
blood,  in  a  present  manner  ;  not  according  to  the  mode  or  property  of 
the  human  nature,  hut  according  to  the  mode  and  property  of  the 
divine  prerogative,  as  doctor  Luther  says  in  our  Christian  Cate- 
chism ;  which  presence  is  not  earthly  nor  physical,  yet  real  and  essen- 
tia], as  the  words  of  his  testament  declare,  Matt.  26, 26  :  This  is  my 
body,  &c. 

By  this  doctrine,  faith,  and  confession  of  ours,  the  person  of  Christ 
is  not  divided,  as  Nestorius  maintained,  who  denied  the  communica- 
tionem  idiomatam,  that  is,  the  real  communion  of  the  properties  of 
both  natures  in  Christ,  and  thus  divided  the  person,  as  referred  to  by 
Luther  in  his  book  concerning  the  Councils ;  nor  are  the  natures  to- 
gether with  their  properties,  mingled  with  each  other  in  one  essence, 
as  Eutyches  erroneously  asserted  ;  nor  is  the  human  nature  in  the  per- 
son of  Christ  denied  or  abolished  ;  nor  is  the  one  nature  changed  into 
the  other :  but  Christ  is  ii^id  remains  to  all  eternity  God  and  man  in 
one  undivided  person.  And  this,  next  to  the  holy  Trinity,  is  the 
highest  mystery,  as  the  Apostle  testifies,  1  Tim.  3, 16,  in  which  our 
only  consolation,  life,  and  saltation  consist. 

NEGATIVE. 

Contrary  and  false  doctrine  concerning  the  person  of  Christ. 

Accordingly  we  reject  and  condemn  as  repugnant  to  the  word  of 
God  and  to  our  sincere  Christian  faith,  all  the  following  erroneous 
articles,  in  which  it  is  asserted  :  « 

1.  That  God  and  man  in  Christ  are  not  one  person,  but  that  the 
Son  of  God,  is  one  person,  and  the  Son  of  man  another,  as  Nestoriuü 
foolishly  maintained. 

2.  That  the  divine  and  the  human  natures  are  commingled  in  one 
essence,  and  that  the  human  nature  is  changed  into  the  divine,  as 
Eutyches  asserted. 

3.  That  Christ  is  not  true,  natural,  eternal  Srod,  as  Arius  main- 
tained. 

4.  That  Christ  has  not  a  real  human  nature  consisting  of  body  end 
soul,  as  Marcion  imagined. 


492  FORM    or    CONCORD. EPITOME. 

5.  That  the  personal  union  vmites  only  the  titles  and  names. 

6.  To  say,  that  God  is  man,  or  that  man  is  God,  is  a  mere  phrase 
or  mode  of  speaking ;  for  the  divinity  has  realiter,  that  is,  in  deed, 
nothing  in  common  with  the  humanity,  nor  has  the  humanity  any 
thing  in  common  with  the  divinity. 

7.  That  it  is  a  mere  verbal  expression  to  say,  the  Son  of  God 
died  for  the  sins  of  the  world,  the  Son  of  man  is  become 
Almighty. 

8.  That  the  human  nature  in  Christ  has  become  an  infinite  essence 
equal  to  the  divinity,  and  through  this  essential,  communica- 
ted power  and  property  effused  into  the  human  nature  and  sep- 
arate from  God,  it  is  everywhere  present,  like  the  divine  nature. 

9.  That  the  human  nature  has  become  equal  with  the  divine  na- 
ture in  its  substance  and  essence,  or  in  its  essential  properties. 

10.  That  the  human  nature  of  Christ  is  locally  expanded  in  all 
places  in  heaven  and  on  earth, — a  thing  which  is  not  to  be  attributed 
even  to  the  divine  nature. 

11.  That  it  is  impossible  for  Christ,  on  account  of  the  properties 
of  the  human  nature,  to  be  especially  at  more  than  one  place  with 
his  body,  much  less  everywhere. 

12.  That  the  mere  humanity  alone  suffered  for  us,  and  redeemed 
us,  and  that  the  Son  of  God  indeed  had  no^ibmmunion  with  it  in  suf- 
fering,— as  if  it  concerned  him  nothing. 

13.  That  Christ  is  present  with  us  on  earth,  in  the  word,  in  the 
sacraments,  and  in  all  our  distresses,  according  to  his  divinity  alone, 
and  that  this  presence  does  not  at  all  concern  the  human  nature ; — 
according  to  which,  since  he  has  redeemed  us  through  his  sufferings 
and  death,  he  has  nothing  more  to  do  with  us  upon  earth. 

14.  That  the  Son  of  God,  who  assumed  the  human  nature,  does 
not,  since  he  has  laid  down  the  form  of  a  servant,  perform  all  the 
works  of  his  omnipotence,  in,  through,  and  with  his  human  nature 
but  only  a  few,  and  in  such  place  alone  where  the  human  natur 
is  local. 

15.  That  according  to  the  human  nature  he  is  by  no  means  sus- 
ceptible of  the  omnipotence  and  other  properties  of  the  divine  na- 
ture,— which  is  against  the  express  declaration  of  Christ,  Matt.  28, 
18:  "All  power  is  given  unto  me  in  heaven  and  in  earth."  And 
St.  Paul,  Col.  2,  9,  savs:  "  In  him  dwell eth  all  the  fullness  of  the 
Godhead  bodily." 

16.  That  there  is  given  to  him  greater  povrer  in  heaven  and  on 
earth,  namely,  greater  and  more  than  to  all  angels  and  other  crea- 
tures ;  but  that  he  has  no  communion  with  the  omnipotence  of  God, 


s     i 

k 


OF    THE    PERSON    OF    CHRIST.  493 

nor  is  it  given  to  him.  Hence  they  devise  a  mediam  potentiam,  that 
is,  a  power  between  the  ahnighty  power  of  God  and  the  power  of 
creatures,  as  being  given  to  Christ  according  to  his  humanity  through 
the  exaltation,  and  as  being  less  than  the  almighty  power  of  God, 
and  greater  than  the  power  of  creatures. 

17.  That  Christ  according  to  his  human  spirit  has  a  certain  limit, 
how  much  he  shall  know,  and  that  he  knows  no  more  than  is  due  to 
him  and  necessary  for  the  execution  of  his  office  as  judge,  to  know. 

IS.  That  Christ  has  not  a  perfect  knowledge  yet  of  God  and  of 
all  his  works ; — although  it  is  written  concerning  Christ :  "  In  whom 
are  hid  all  the  treasures  of  wisdom  and  knowledge,"  Col.  2,  3. 

19.  That  according  to  his  human  spirit,  it  is  impossible  for  Christ 
to  know  what  was  from  eternity,  what  now  happens  everywhere,  and 
what  is  yet  to  occur  in  eternity. 

20.  We  also  reject  and  condemn  the  horrible  explanation  and  blas- 
phemous perversion  of  this  passage.  Matt.  28,  18  :  "  All  power  is 
given  unto  me,"  &c., — and  the  doctrine,  that  all  power  in  heaven  and 
on  earth  was  restored  to  Christ  according  to  his  divine  nature,  in  his 
resurrection  and  in  his  ascension  to  heaven ;  as  if  also  according  to 
his  divinity  he  had  laid  it  aside  and  abandoned  it  in  the  state  of  his 
humiliation.  Through  which  doctrine,  are  not  only  perverted  the 
words  of  the  testament  of  Christ,  but  the  door  is  also  opened  for  the 
condemnable  heresy  of  the  Arians  ;  so  that  ultimately  the  eternal  di- 
vinity of  Christ  will  be  denied,  and  thus  Christ  together  with  our 
salvation,  will  be  wholly  and  entirely  lost,  if  this  false  doctrine  is  not 
contradicted  from  the  invariable  declarations  of  the  divine  word  and 
of  our  universal  Christian  faith. 


IX.  OF  CHRIST'S  DESCENT-INTO  HELL. 

Chief  controversy  concerning  this  article. 

In  reference  to  this  article  a  dispute  arose  among  several  theolo- 
gians professing  the  Augsburg  Confession,  and  it  was  asked,  when, 
and  in  what  way,  agreeably  to  our  universal  Christian  faith,  Christ 
the  Lord  descended  to  hell,  whether  it  occurred  before  or  after  his 
death.  Moreover,  whether  it  took  place  according  to  the  soul  alone, 
or  according  to  the  divinity  alone,  or  with  body  and  soul,  spiritually 
or  corporeally.  It  was  also  disputed,  whether  this  article  should  be 
referred  to  the  passion,  or  to  the  glorious  victory  and  triumph  of 
Christ. 


494  FORM    OF    CONCORD. EPITOME. 

But  since  this,  as  well  as  the  foregoing  article,  cannot  be  compre- 
hended by  the  senses  or  by  our  reason,  but  must  be  received  by  faith 
alone :  our  unanimous  opinion  is,  that  there  should  be  no  disputation 
about  this  matter,  but  that  it  should  be  believed  and  taught  in  the 
most  simple  manner.  And  in  reference  to  it,  we  follow  the  pious 
doctrine  of  doctor  Luther,  who  explained  this  article  in  a  manner  al- 
together Christian,  in  a  sermon  at  Torgau,  A.  D.  1533,  &c.,  reject- 
ing all  useless  and  unnecessary  questions,  and  admonishing  all  pious 
Christians  to  the  pure  simplicity  of  faith. 

For  it  ought  to  be  sufficient  for  us  to  know,  that  Christ  descended 
into  hell,  and  delivered  all  believers  from  the  power  of  death  and 
the  devil,  from  eternal  damnation,  and  from  the  jaws  of  hell ;  but 
how  this  was  effected  we  should  not  curiously  scrutinize,  but  we 
should  reserve  it  for  the  world  to  come,  where  not  only  this 
point,  but  also  others  besides  will  be  revealed  to  us,  which  we  here 
simply  believe,  and  cannot  comprehend  with  our  blind  reason. 

X.  OF  CHURCH  USAGES. 

Between  the  theologians  of  the  Augsburg  Confession,  a  controversy 
has  also  arisen  concerning  ceremonies  or  church  usages  which  are 
neither  commanded  nor  prohibited  in  the  word  of  God,  but  are  in- 
troduced into  the  church  for  the  sake  of  good  order  and  decorum. 

The  chief  controversy  concerning  this  article. 

The  main  question  however  was,  whether  in  time  of  persecution, 
and  in  case  of  confession,  even  if  the  enemy  of  the  Gospel  do  not 
ao-ree  with  us  in  doctrine,  we  might  with  clear  conscience,  upon  the 
requirement  and  urgency  of  our  adversary,  re-establish  certain  abro- 
gated ceremonies,  which  are  in  themselves  things  indifferent,  and 
neither  commanded  nor  prohibited  of  God,  and  thus  conform  with 
them  in  such  ceremonies  and  indifferent  things.  The  one  party  af- 
firmed it,  but  the  other  denied  it. 

AFFIRMATIVE. 

The  right  and  the  true  doctrine  and  confession  concerning  this  article. 

1.  For  a  determination  of  this  controversy  also,  we  believe,  teach, 
and  confess  unanimously,  that  the  ceremonies  or  church  usages 
which  are  neither  commanded  nor  prohibited  in  the  word  of  God, 
but  are  instituted  alone. for  the  sake  of  decorum  and  good  order,  are 


OF    CHURCH   USAGES.  495 

in  and  of  themselves  no  divine  service,  nor  any  part  of  it,  Matt.  15, 
9 :  "  But  in  vain  they  do  worship  me,  teaching  for  doctrines  the 
commandments  of  men." 

2.  We  beheve,  teach,  and  confess,  that  the  church  of  God,  in  all 
places  and  at  all  times,  has  power  to  alter  such  ceremonies  according 
to  their  convenience,  as  it  may  be  most  useful  and  edifying  to  the 
church  of  God. 

3.  Yet  that  in  this  matter,  all  levity  and  offence  be  avoided,  and 
that  especially  the  weak  in  faith  be  spared  with  all  diligence,  1  Cor. 
8,  9 ;  Rom.  14,  3. 

4.  We  believe,  teach,  and  confess,  that  in  time  of  persecution,  if 
a  firm  and  clear  confession  of  faith  is  required  from  us,  we  are  not  to 
yield  to  our  enemies  in  these  indifferent  things,  as  the  Apostle  writes : 
"  Stand  fast,  therefore,  in  the  liberty  wherewith  Christ  hath  made  us 
free,  and  be  not  entangled  again  with  the  yoke  of  bondage,"  Gal. 
5,  1.  Again,  "  Be  ye  not  unequally  yoked  together  with  unbe- 
lievers ;  for  what  communion  hath  light  with  darkness  ?"  2  Cor.  6, 
14.  Again,  "  To  whom  we  gave  place  by  subjection,  no  not  for  an 
hour,  that  the  truth  of  the  Gospel  might  continue  with  you,"  Gal. 
2,  5.  For  in  such  case,  it  is  no  longer  concerning  indifferent  things, 
but  concerning  the  truth  of  the  Gospel  and  Christian  liberty,  lest 
manifest  idolatry  be  confirmed  and  the  weak  in  faith  be  offended. 
In  these  things  we  have  nothing  to  conceal,  but  we  must  roundly 
confess  them,  and  suffer  in  consequence  of  it,  whatever  God  sends 
upon  us,  and  whatever  he  may  allow  the  enemies  of  his  word  to  in- 
flict on  us. 

5.  We  believe,  teach,  and  confess  also,  that  no  church  should  con- 
demn another  because  one  observes  more  or  less  outward  ceremonies 
which  God  has  not  commanded,  than  the  other,  if  in  other  respects 
unity  be  preserved  with  each  other  in  doctrine  and  in  all  its  articles, 
as  also  in  a  right  use  of  the  holy  sacraments,  according  to  the  well- 
known  saying:  Dissonantia  jejunii,  non  dissolvit  consonantiam 
fidei ;  dissimilarity  in  fasts,  should  not  dissolve  the  unity  in  faith. 

NEGATIVE. 

False  doctrine  concerning  this  article. 

Accordingly  we  reject  and  condemn  as  wrong  and  contrary  to  the 
word  of  God,  the  doctrine  in  which  it  is  taught : 

1.  That  the  commandments  and  ordinances  of  men  should  in  them- 
selves be  lield  as  a  service  to  God,  or  as  a  part  of  divine  service,  in 
!he  churches. 


496  FORM   OF    CONCORD. EPITOME. 

2.  When  such  ceremonies,  commandments,  and  ordinances  are 
forced  upon  the  church  of  God  as  necessary,  contrary  to  her  Christian 
liberty  which  she  has  in  external  things. 

3.  Again,  that  in  time  of  persecution  and  public  confession,  we 
might  comply  with  the  enemies  of  the  Gospel,  in  these  indifferent 
things  and  ceremonies,  or  conform  with  them, — a  thing  which  would 
be  highly  detrimental  to  truth. 

4.  Again,  if  such  external  ceremonies  and  indifferent  things  should 
be  so  abolished  as  to  deprive  the  church  of  God  of  the  privilege  to 
use  one  or  more  of  them  in  her  Christian  liberty,  according  to  her 
own  convenience,  as  it  might  be  most  useful  to  the  church  at  any 
time. 

XI.  OF  GOD'S  FOREKNOWLEDGE  AND  ELECTION. 

Concerning  this  article  no  public  controversy  has  arisen  among  the 
theologians  of  the  Augsburg  Confession.  But  since  it  is  a  consola- 
tory article,  if  rightly  handled,  and  in  order  that  no  offensive  dispu- 
tation may  arise  in  the  progress  of  time,  it  is  also  explained  in  this 
work. 

AFFIRMATIVE. 

Pure  and  true  doctrine  concerning  this  article. 

1.  In  the  first  place,  the  difference  between  the  prescient ia  and 
predestinatio,  or  foreknowledge  and  eternal  election  of  God,  ought 
to  be  accurately  observed. 

2.  For  the  foreknowledo-e  of  God  is  nothing  else  than  that  God 
knows  all  things  before  they  come  to  pass,  as  it  is  written  :  "  But 
there  is  a  God  in  heaven  that  revealeth,  and  maketh  known  to  the 
king  Nebuchadnezzar  what  shall  be  in  the  latter  days,"  Daniel  2,  28. 

3.  This  foreknowledge  pertains  alike  to  the  good  and  to  the  bad, 
but  not  as  a  cause  of  evil  nor  of  sin,  impelhng  men  to  wickedness. 
For  sin  originates  from  the  devil  and  from  the  wicked,  perverted  will 
of  man.  Nor  is  this  foreknowledge  the  cause  of  the  destruction  of 
men ;  for  this  they  ought  to  impute  to  themselves :  butit  only  regulates 
the  evil,  and  sets  a  limit  to  it,  how  long  it  shall  endure,  and  that,  all, 
notwithstanding  it  is  evil  in  itself,  shall  contribute  to  the  welfare  of 
God's  elect. 

4.  But  the  predestination,  or  eternal  election  of  God,  pertains 
alone  to  the  good  and  beloved  children  of  God ;  and  it  is  a  cause  of 
their  salvation,  which  he  also  procures,  and  orders  that  which  be- 


OF    FOREKNOWLEDGE    AND    ELECTION. 


497 


longs  to  it.     Upon  this  their  salvation  is  so  firmly  founded,  that  the 
gates  of  hell  cannot  prevail  against  them,  John  10,  28  ;  Matt.  16, 18. 

5.  This  predestination  of  God  is  not  to  be  sought  in  God's  se- 
cret counsel,  but  in  the  word  of  God,  in  which  it  is  revealed. 

6.  But  the  word  of  God  leads  us  to  Christ,  the  book  of  life,  in 
which  are  WTitten  and  elected  all  that  'shall  be  eternally  .saved, 
as  it  is  written  t  "  According  as  he  hath  chosen  us  in  Christ  be/ore 
the  foundation  of  the  world,"  Eph.  1,  4. 

7.  Christ  calls  to  himself  all  sinners,  and  promises  them  alle- 
viation ;  and  it  is  his  earnest  desire  that  all  men  should  come  to  him, 
and  permit  themselves  to  be  assisted.  To  these  he  offers  himself  in 
the  word,  wishes  them  to  hear  it,  and  not  to  close  their  ears, 
or  despise  the  word.  And  to  this  end  he  promises  the  aid,  power,  and 
operation  of  the  Holy  Spirit,  that  w'e  may  be  permanent  in  faith  and 
obtain  eternal  salvation. 

8.  We  should,  therefore,  not  judge  concerning  this  our  election  to 
eternal  life,  either  from  our  reason,  or  from  the  law  of  God,  lest  we 
should  be  led  into  a  dissolute  and  licentious  life,  or  fall  into  des- 
pair. For  to  judge  according  to  our  reason  in  this  matter,  excites 
pernicious  thoughts  in  the  hearts  of  men, — nor  can  they  successfully  re- 
sist these  thoughts,  while  they  follow  their  reason : — "If  God  has  elec- 

i  ted  me  to  salvation,  I  cannot  be  condemned,  let  me  do  w'hatl  please." 
And  on  the  other  hand  :  "  If  I  am  not  elected  to  eternal  life,  noth- 
ing good  that  I  may  do,  can  avail ;  it  is  all  in  vain." 

9.  But  the  true  sentiment  concerning  predestination  must  be  derived 
from  the  holy  Gospel  of  Christ  alone,  in  w^hich  it  is  clearly  testified 
how  "  God  hath  concluded  them  all  in  unbelief,  that  he  might  have 
mercy  upon  all ;"  and  "  he  is  not  willing  that  any  should  perish,  but 
that  all  should  come  to  repentance,  and  believe  in  Christ  the  Lord." 
Ezek.  33,  11,  and  IS,  23  ;  Rom.  11,  32  ;  2  Pet.  3,  9 ;  1  John  2,  2. 

10.  Now  this  doctiiue  is  useful  and  consolatory  to  him  that  re- 
gards the  revealed  will  of  God,  and  pursues  the  order  which  St. 
Paul  in  his  Epistle  to  the  Romans  observed,  w4io  referred  men  to 
repentance,  to  an  acknowledgment  of  sin,  to  faith  in  Christ, 
to  divine  obedience,  beibie  he  spoke  concerning  the  mystery  of  the 
eternal  election  of  God. 

11.  But  the  text.  Matt.  20,  IG :  « Many  be  called,  but 
few  chosen" — does  not  imply  that  God  does  not  desire  to  save  all 
men ;  but  the  reason  is,  because  they  either  do  not  hear  the 
word  of  God  at  all,  but  obstinately  contemn  it,  closing  their  ears  and 
hardening  their  h^-ar^?,  and  thus  obstruct  the  ordinär]''  means  of  the 

f.2 


493  FORM  OF  CONCORD. EPITOME. 

Holy  Spirit,  so  that  he  cannot  perform  his  work  in  them ;  or,  if  they 
have  heard  it,  they  again  neglect  and  disregard  it ;  neither  God  nor 
his  election  being  in  fault  of  this,  but  their  own  wickedness. 

12.  And  a  Christian  should  embrace  this  article  concerning  the 
eternal  election  of  God,  so  far  as  it  is  revealed  in  the  word  of  God. 
For  the  word  of  God  presents  unto  us  Christ  as  the  book  of  life, 
whjch  he  opens  and  reveals  to  us  through  the  preaching  of  the 
Gospel,  as  it  is  written  :  "Whom  he  did  predestinate,  them  he  also 
called,"  Rom.  8,  30.  Therefore,  in  Christ  we  should  seek  the  eter- 
nal election  of  the  Father,  who  decreed  in  his  eternal  divine  counsel, 
that  besides  those  who  acknowledge  Christ  to  be  his  Son  and  truly  be- 
lieve in  him,  he  will  save  no  one.  We  must  banish  from  our  minds  other 
thoughts  which  flow  not  from  God,  but  from  the  insinuations  of  the 
malevolent  Enemy,  through  which  he  hopes  to  diminish,  or  to  take 
away  entirely  from  us,  the  glorious  consolation  which  we  have  in  this 
salutary  doctrine,  that  we  know  how  we  are  elected  to  eternal  life 
in  Christ,  through  pure  grace,  without  any  of  oar  merit,  and  that  no 
one  is  able  to  tear  us  out  of  his  hands.  For  he  has  not  only  in 
simple  words  promised  this  gracious  election,  but  he  has  confirmed  it 
with  an  oath,  and  sealed  it  with  the  holy  sacraments,  by  which  we 
can  remind  and  console  ourselves  in  our  greatest  trials,  and  witb 
which  we  can  avert  the  fiery  darts  of  the  devil. 

13.  In  the  mean  while  we  should  use  our  utmost  endeavors  to  live- 
according  to  the  will"of  God,  and  to  make  our  calling  sure,  as  St. 
Peter  admonishes,  2  Pet.  1,  10,  and  especially  adhere  to  the  re-- 
vealed  word  of  God,  which  cannot  and  will  not  disappoint  us. 

14.  By  this  brief  explanation  of  the  eternal  election  of  God,  the 
honor  is  fully  and  entirely  attributed  to  God,  that  he  saves  us  through 
pure  mercy  alone,  according  to  the  purpose  of  his  will,  without  any 
of  our  merit :  and  besides,  no  reason  is  given  to  any  one  for  faint- 
heartedness, or  for  a  dissolute  life- 

NEGATIVE. 

False  doctrine  concerning  this  article. 

We  therefore  believe  and  hold,  that  when  the  doctrine  concerning" 
the  eracious  election  of  God  to  eternal  life,  is  so  set  forth  that  de- 
pressed  Christians  cannot  console  themselves,  but  rather  through  \t 
are  brought  into  a  state  of  dejection  or  despair,  or  the  impenitent 
are  confinned  in  their  licentiousness,  this  doctrine  is  inculcated,  not 
according  to  the  vv^ord  and  v/ill  of  God,  but  according  to  human  rea-i 
3or.  and  the  instigation  of  Satan:  sinc^  all  that  is  written,  as  tbr 


OF    FOREKNOWLEDGE    AND    KLECTIOX.  499 

Apostle,  Rom.  15,  4,  testifies,  is  written  for  our  instruction,  in  order 
that  through  the  patience  and  consolation  derived  from  the  Scripture, 
w^e  might  have  hope.     Accordingly  we  reject  the  following  errors : 

1.  When  it  is  taught,  that  God  is  not  willing  that  all  persons 
should  come  to  repentance,  and  believe  the  Gospel. 

2.  Again,  when  God  calls  us,  that .  it  is  not  iiis  earnest  de- 
sire that  all  persons  should  come  to  him. 

8.  Again,  that  God  is  not  willing  that  all  persons  should  be  saved, 
but  regardless  of  their  sins,  solely  through  the  bare  counsel,  pur- 
pose, and  will  of  God,  he  has  destined  some  to  condemnation,  so  that 
they  cannot  be  saved. 

4.  Again,  that  the  mercy  of  God,  and  the  most  holy  obedience  of 
Christ,  are  not  the  only  causes  of  the  election  of  God,  but  that  in  us 
also  there  is  a  cause,  on  account  of  which  God  has  elected  us  to  eter- 
nal hfe. 

All  these  doctrines  are  false,  horrible,  and  blasphemous,  by  which 
all  the  consolation,  w^hich  Christians  have  in  the  holy  Gospel  and  in 
the  use  of  the  holy  sacraments,  is  taken  away  from  them  ;  and  for 
this  reason  these  doctrines  should  not  be  tolerated  in  the  church  of  God. 
.',  This  is  a  brief  and  plain  exposition  of  the  controverted  articles, 
which  have  been  controverted  and  taught  by  the  theologians  of  the 
Augsburg  Confession  for  some  time,  with  a  difference  of  sentiment 
among  themselves.  From  this  declaration  every  Christian,  however 
inexperienced  he  may  be,  can  perceive,  according  to  the  analogy  of 
the  word  of  God  and  to  the  simple  doctrine  of  the  Catechism,  what 
is  right  or  wrong;  since  not  only  the  pure  doctrine  is  recited,  but 
also  the  contrary  and  false  doctrines  are  repudiated  and  rejected,  and 
thus  the  offensive  controversies,  w^hich  have  arisen,  are  completely 
decided. 

May  the  omnipotent  God  and  Father  of  our  Lord  Jesus,  grant  the 
grace  of  his  Holy  Spirit,  that  we  all  may  be  united  in  him,  and  re- 
main constantly  in  this  Christian  union  which  is  w^ell-pleasing  to  him. 
Amen. 

XII.  OF  SEVERAL  FACTIONS  AND  SECTS, 

WHO    HAVE    NEVE*R    EMBRACED    THE    AUGSBURG    COKFESSION.^ 

Lest  by  our  silence,  the  opinions  of  these  factions  and  sects,  might 
be  attributed  to  us  also,  since  we  have  not  made  express  mention  of 
them  in  the  preceding  exposition ;  w-e  have  desired,  in  conclusion,  only 
to  recite  the  articles  in  which  they  err,  and  w^hich  they  teach  contrary 
to  our  oft-mentioned  Christian  faith  and  confes'^ion. 


500  FORM    OF    CONCORD. EPITOME. 


ERRONEOUS    ARTICLES    OF    THE    ANABAPTISTS. 

The  Anabaptists  are  divided  into  many  sects  among  themselves, 
some. of  which  defend  more  errors,  and  some  less  :  but  in  general  they 
profess  a  doctrine  which  cannot  be  tolerated  either  in  the  church,  or 
in  polity  and  civil  government,  or  in  domestic  economy. 

Jlrtichs  which  cannot  he  tolerated  in  the  church. 

1.  That  Christ  did  not  derive  his  body  and  blood  from  the  Virgin 
Mary,  but  brought  it  from  heaven  with  him. 

2.  That  Christ  is  not  true  God,  but  has  only  more  gifts  of  the 
Holy  Ghost,  than  another  holy  man  has. 

3.  That  our  righteousness  before  God  consists,  not  in  the  merits 
of  Christ  alone,  but  in  our  renovation  and  the  piety  in  which  we 
walk.  But  this  righteousness  of  the  Anabaptists  is,  for  the  most  part, 
based  on  their  own,  particular,  self-chosen  sanctimoniousness ;  and 
in  reality  it  is  nothing  else  than  a  new  species  of  monkery. 

4.  That  infants,  who  are  not  baptized,  are  not  sinners  in  the* 
sight  of  God,  but  are  righteous  and  innocent ;  who  in  their  innocfence, 
since  they  have  not  as  yet  the  use  of  their  reason,  are  saved  without 
baptism, — of  which  they  have  no  need,  according  to  the  pretence  of 
the  Anabaptists.  Thus  they  reject  the  whole  doctrine  concerning 
original  sin,  and  whatever  attaches  to  it. 

5.  That  infants  are  not  to  be  baptized,  until  they  attain  the  use  of 
their  reason,  and  are  able  to  confess  their  faith  themselves. 

6.  That  the  children  of  Christians,  since  they  are  born  of  Chris- 
tian and  believing  parents,  are  holy  and  the  children  of  God,  even 
without  and  prior  to  baptism.  For  this  reason  they  do  not 
highly  esteem  infant  baptism,  nor  promote  it, — contrary  to  the  ex- 
press words  of  the  promise  of  God,  which  extends  to  those  alone  ^ohQ 
keep  his  covenant  and  do  not  despise  it,  Gen.  17,  7. 

7.  That  a  church  in  which  sinners  are  yet  found,  is  not  a  genu- 
ine Christian  church. 

8.  That  no  one  should  frequent  a  temple,  or  liear  a  sernion  in  it,  in 
which  the  papistical  mass  had  previously  been  read  and  celebrated,    i 

9-  That  no  one  should  have  any  intercourse  with  the  ministers  of 
the  church,  who  teach  according  to  the  Augsburg  Confession  and 
censure  the  sermons  and  errors  of  the  Anabaptists  ;  neither  should  he 
serve  them  nor  labor  for  them,  but  flee  from  them  and  shun  them 
as  perverters  of  the  vv'ord  of  God. 


I 


OF  FACTIONS  AND  SECTS.  501 

Articles  intolerahle  in  civil  government. 

1.  That  the  magistracy  is  not  an  office  pleasing  to  God,  under 
the  New  Testament  dispensation. 

2.  That  a  Christian  can  neither  bear  nor  administer  the  office  of 
magistrate  with  good  and  inviolate  conscience. 

3.  That  a  Christian  may  not,  with  inviolate  conscience,  use  the 
office  of  magistrate  in  occasional  cases,  against  the  wicked,  nor 
may  subjects  invoke  that  power  which  magistrates  have  and  receive 
from  God,  for  their  defence  and  protection. 

4.  That  a  Christian  cannot,  with  good  conscience,  swear  an  oath, 
nor  take  the  oath  of  fealty  to  his  prince  or  sovereign. 

5.  That  the  magistracy  cannot,  with  inviolate  conscience,  under 
the  New  Testament,  punish  malefactors  with  capital  punishment. 

Articles  intolerahle  in  domestic  life. 

1.  That  a  Christian  can  neither  hold  nor  occupy  any  possessions 
as  his  own,  with  clear  conscience,  but  is  under  obligation  to  give  it 
unto  the  church. 

2.  That  a  Christian  cannot,  with  good  conscience,  be  a  landlord, 
nor  a  merchant,  nor  a  cutler. 

3.  That  married  people  may,  on  account  of  a  difference  in  their 
faith,  separate  from  each  other,  and  contract  marriage  with  another 
who  is  of  consenial  faith. 

ERRONEOUS    ARTICLES    OF    THE    SCHWENKFELDIANS. 

1.  That  all  those,  who  hold  Christ  as  a  creature  according  to  the 
flesh,  have  not  a  rig-ht  knowledo-e  of  Christ  the  reicrninof  Kins:  of 
heaven. 

2.  That  the  flesh  of  Christ,  through  his  exaltation,  has  so  assumed 
all  the  divine  properties,  that  he — Christ — as  man,  in  might,  power, 
majesty,  and  glory,  is  equal  with  the  Father  and  the  Word  every- 
where in  degree  and  condition  of  essence ;  that  now  both  natures  in 
Christ  are  one  and  the  same  essence,  property,  will,  and  glory,  and 
that  the  flesh  of  Christ  belongs  to  the  essence  of  the  holy  Trinity. 

3.  That  the  ministry  of  the  word,  the  preached  and  heard  word, 
is  not  a  medium,  through  which  God  the  Holy  Spirit  teaches  men, 
and  works  in  them  the  saving  knowledge  of  Christ,  conversion,  re- 
pentance, faith,  and  new  obedience. 

4.  That  the  water  in  baptism  is  not  a  medium,  through  wiiich  God 
the  Lord  seals  adoption  in  children,  and  works  reo-eneration. 


502  FORM    OF    CONCORD. EPITOME. 

5.  That  bread  and  wine  in  the  holy  sacrament  of  the  Lord's  Supper, 
are  not  means,  through  and  by  which  Christ  distributes  his  body  and 
blood. 

6.  That  a  Christian  who  is  truly  regenerated  through  the  Spirit  of 
God,  can  keep  and  fulfil  the  law  of  God  perfectly  in  this  life. 

7.  That  there  is  no  genuine  Christian  church,  where  there  is  no  pub- 
lic excommunication,  or  where  there  is  no  regular  process  of  excom- 
munication maintained. 

8.  That  the  minister  of  the  church,  who  is  not  truly  renewed,  re- 
generated, righteous,  and  pious  in  his  own  person,  cannot  teach  other 
persons  profitably,  nor  administertrue  andgenuine  sacraments  to  them. 

ERROR    OF    THE    NEW    ARIANS. 

That  Christ  is  not  true,  essential,  natural  God,  of  one  eternal,  di- 
vine essence  with  God  the  Father  and  the  Holy  Spirit,  but  is  only 
adorned  with  divine  majesty,  subordinate  and  next  to  God  the  Father. 

ERROR    OF     THE    ANTITRINITARIANS. 

This  is  altogether  a  new  sect,  unheard  of  before  in  the  Christian 
church  ;  who  believe,  teach,  and  confess,  that  the  Father,  Son,  and 
Holy  Spirit,  are  not  one,  eternal,  divine  essence:  but  as  the  Father, 
Son,  and  Holy  Spii'it,  are  three  distinct  persons  ;  so  also  each  person 
has  his  distinct  and  separate  essence  from  the  other  persons  in  the 
Trinity.  And  yet  all  these  three, — like  three  different  men, 
are  separated  from  each  other  in  their  essence, — are  either  equal 
in  power,  wisdom,  majesty,  and  glory,  or  unequal  in  essence  and  pro- 
perties to  each  other,  so  that  the  Father  alone  is  right  and  true  God. 

These,  and  all  similar  articles,  and  whatever  errors  besides  attach 
to  these  and  result  from  these,  we  condemn  and  reject  as  wrong,  false, 
and  heretical,  and  as  repugnant  to  the  word  of  God,  to  the  three  Sym- 
bols, to  the  Augsburg  Confessionand  Apology,  to  the  Articles  of  Smal- 
cald,  and  to  the  Catechisms  of  Luther :  against  which  errors  all  pious 
Christians  either  of  high  or  low  station,  should  guard  themselves,  as 
they  hold  dear  the  bliss  and  salvation  of  their  souls. 

In  confirmation  that  this  is  the  doctrine,  faith,  and  confession  of  us 
all,  for  which  we  shall  answer  on  the  last  day  before  the  just  Judge, 
our  Lord  Jesus  Christ,  and  against  which  we  shall  neither  speak  nor 
write  any  thing  either  secretly  or  publicly,  but  hope,  by  means  of  the 
grace  of  God,  to  adhere  to  them,  we  have  with  due  meditation  in  the 
true  fear  and  invocation  of  God,  subscribed  this  Epitome  with  our 
own  hands. 


FORM  OP  CONCORD. 


! 


PART  II. 
A  FULL  DECLARATION; 

OR 

A     RADICAL,     CLEAR,     CORRECT,    AND     FINAL     REPETITION    AND    EXPOSITION     OF     SOME 
ARTICLES    OF    THE    AUGSBURG    CONFESSION,  CONCERNING  WHICH,  FOR    SOME  TIME, 
A  DISPUTE  HAS  EXISTED  AMONG  SOME    THEOLOGIANS  ATTACHED  TO  THIS  CON- 
FESSION ;    IN  WHICH  THESE  DISPUTES  ARE  DETERMINED  AND  RECONCILED 
ACCORDING    TO    THE    AUTHORITY    OF     THE    WORD    OF    GOD,    AND    TO 
THE    SUMMARY    CONTENTS    OF    OUR    CHRISTIAN    DOCTRINE. 

"With  the  gracious  permission  of  the  Elector  of  Saxony.' — Dresden  1582. 


PREFACE. 

By  the  inestimable  goodness  and  mercy  of  God,  the  doctrine  con- 
cerning the  principal  articles  of  our  Christian  religion,  which  had 
been  deeply  obscured  during  the  papacy  by  the  opinions  and  traditions 
of  men,  has  now  again  been  clearly  unfolded  and  purified,  according 
to  the  Instruction  and  analogy  of  the  word  of  God,  by  the  labors  of 
the  illustrious  doctor  Luther,  while  the  errors,  the  abuses,  and  the 
idolatry  of  the  priesthood  have  been  abundantly  exposed.  By  this 
pious  reformation  our  adversaries  suppose  that  new  opinions  have 
been  introduced  into  the  church ;  and  as  if  this  exposition  were 
repugnant  to  the  word  of  God,  and  entirely  subversive  of  all  pious 
institutions,  they  have  attacked  it  with  violence  and  falsehood,  and 
opposed  it  with  endless  reproaches,  without  the  least  color  of  proba-* 
bility.  Our  Excellent  electors,  princes,  and  estates,  illustrious  for 
their  piety  and  virtue,  who  had  embraced  the  pure  doctrine  of  the 
Gospel,  and  had  reformed  their  own  churches  according  to  the  rule 
of  the  word  of  God,  being  influenced  by  this  consideration  at  the  cele- 
I  brated  Diet  of  Augsburg,  A.  D.  1530,  carefully  provided  that  a  pious 
Confession,  collected  from  the  Holy  Scriptures,  should  be  drawn  up 
in  writing ;  and  they  exhibited  that  confession  to  the  Emperor 
Charles  V-     In  this  they  distinctlv  and  unreservedly  confessed  what 


504  FORM  OK  CONCORD. DECLARATION. 

was  believed  and  publicly  taught  in  the  evangelical  and  reformed 
churches  concerning  the  principal  articles;  especially  concerning  those 
articles  which  had  become  subjects  of  dispute  between  themselves  and 
the  pope's  adherents.  Our  adversaries  beheld  this  Confession  with 
great  concern,  indeed,  but  to  this  day  they  have  been  utterly  un- 
able to  refute  or  to  overthrow  it. 

Embracing  with  our  whole  heart  this  pious  Augsburg  Confession, 
constructed  from  the  fundamental  truths  of  the  word  of  God,  we  pub- 
licly and  solemnly  profess  it ;  and  we  shall  retain  that  simple,  pure,  and 
perspicuous  sense  which  its  own  expressions  exhibit.  We  conceive 
it  to  be  the  pious  symbol  of  our  day,  which  devout  minds  ought  to 
adopt  next  to  the  invincible  authority  of  the  word  of  God.  In  the 
same  manner  violent  controversies  formerly  arose  in  the  church 
of  God,  and  confessions  and  pious  symbols  were  written,  which  sin- 
cere teachers  and  hearers  embraced  with  their  whole  soul,  and  pub- 
licly professed.  And  indeed,  assisted  by  the  grace  of  Almighty  God, 
we  shall  persevere  to  the  latest  breath  in  the  doctrine  of  this  pious 
Confession,  as  it  was  exhibited  to  the  Emperor  Charles  V-,  A.  D. 
1530.  Nor  have  we  the  least  idea,  of  departing  the  breadth  of 
a  finger  nail,  as  they  say,  from  this  Confession,  or  of  framing  a  differ- 
ent or  a  new  Confession. 

And  though  the  pious  doctrine  of  this  Confession  has  met  no  oppo- 
sition, except  those  parts  which  came  in  conflict  with  the  pope's  ad- 
herents, it  must  be  confessed  that  some  theologians,  in  several 
articles  of  great  importance,  have  departed  from  it,  and  either 
have  not  followed  its  true  sense,  or  have  certainly  failed  to  adhere 
to  it  uniformly  ;  while  some  also  have  endeavored  to  frame  a 
different  sense,  pretending  however  that  they  have  embraced 
the  Augsburg  Confession,  and  seeking  a  subterfuge  under  it, 
as  if  they  gloried  in  its  profession.  But  from  this  circumstance  vio- 
lent and  pernicious  controversies  have  arisen  in  the  reformed  churches  ; 
as  formerly  in  the  times  of  the  Apostles,  dreadful  errors  prevailed 
among  those  who  desired  to  be  esteemed  Christians  and  who  gloried»  | 
in  the  doctrine  of  Christ.  For  they  sought  justification  and 
salvation  from  the  works  of  the  law.  Acts  15, 1-29  ;  sÄne  denied  the 
resurrection  from  the  dead,  others  did  not  believe  that  Christ  is  the 
true  and  eternal  God.  These  men  the  Apostles  zealously  opposed  by 
their  reasonings  and  their  writings :  lor  they  were  not  ignorant  that 
errors  on  subjects  of  so  much  importance,  controversies  so  bitter, 
caused  o-reat  offence  among  infidels  as  well  as  among  those  who  were 
weak  in  the  faith  ;  just  as  our  adversaries  now  exult  on  account  of  the 
dissensions  which  have  arisen  among  us.  chrrishing  a  hope  by  no  means 


PRtFACK.  505 

pious,  indeed  a  false  hope,  that  the  utter  ruin  and  extinction  of  our 
doctrine  must  follow  from  our  mutual  controversies.  In'  the  mean 
time  the  weak  are  exceedingly  offended  and  alarmed ;  some  doubt 
■whether,  in  the  midst  of  dissensions  so  numerous  and  violent,  the  true 
doctrine  can  be  found  among  us  ;  some  cannot  see  to  which  party  they 
ought  to  subscribe  in  these  controverted  articles.  For  these  contro- 
versies are  not  verbal  broils,  or  empty  and  unnecessary  disquisitions 
about  words,  as  often  do  arise,  when  one  party  has  not  satisfactorily 
adopted  the  opinion  of  another,  as  perhaps  on  the  subject  of  religion, 
the  present  difficulty  may  seem  to  some,  who  imagine  that  this  dis- 
pute is  only  about  certain  little  words  which  are  certainly  of  no  great 
importance.  But  these  are  subjects  of  the  gravest  importance,  so 
very  serious  indeed,  that  the  opinion  of  that  party  which  departs 
from  the  truth,  can  by  no  means  be  tolerated  in  the  church  of  God — 

I  nor  even  excused  or  defended. 

Wherefore  necessity  requires  that  these  controverted  articles  be  ex- 

I  plained  distinctly  from  the  word  of  God,  and  from  approved  writings, 
by  which  all  the  pious  and  intelligent  may  determine  whose  opinion, 
in  these  controversies  is  conformable  with  the  word  of  God,  and  the 
orthodox  Augsburg  Confession  ;  and  what  opinion  is  opposed  to  these 
standard  writings ;  that  good  and  pious  minds,  to  whom  truth  is  dear, 
may  avoid  and  escape  the  corruptions  and  errors  which  have  arisen. 

,0F  THE  COMPENDIOUS  FORM,  THE  BASIS,  LAW,  AND  RULE  OF  DOCTRINE, 
BY  WHICH  ALL  OPINIONS  MUST  BE  DECIDED  ACCORDING  TO  THE 
ANALOGY  OF  GOd's  WORD,  AND  ALL  RISING  CONTROVERSIES  DE- 
FINED AND  DETERMINED. 

To  establish  permanent  and  indissoluble  harmony  in  the  church  of 
God,  it  is  first  of  all  necessary  that  a  compendious  formula  and  type, 
as  it  were,  stand  approved  by  unanimous  consent,  in  which  has  been 
collectedfrom  the  word  of  God,  thegeneral  doctrine  which  the  churches 
of  the  pure  and  reformed  religion  profess.  In  this  matter  indeed  we 
follow  the  example  of  the  primitive  church,  which  always  possessed 
certain  fundamental  symbols  for  this  purpose.  And  since  these  com- 
ipendious  forms  of  doctrine  ought  to  rely,  not  upon  private,  but  upon 
public  writings,  which  have  been  drawn  up,  approved,  and  adopted 
in  the  name  of  those  churches  which  unanimously  profess  the  pure 
doctrines  of  religion,  so  on  our  part  we  have  declared,  and  do  now 
declare,  that  we  have  no  intention  to  write  or  to  receive  any  new  or 
peculiar  confession  of  faith ;  but  rather  do  we  embrace  those  public 
aad  general  writings,  which  always  had  been  regarded  as  symbols 

64 


506  FORM    OF    CONCORD.- — DECLARATION. 

and  general  confessions  in  all  the  churches  of  the  Augsburg  Confes- 
sion, before  dissensions  arose  among  some  professing  those  articles. 
And  these  writings  have  secured  the  public  authority,  when- 
ever, with  great  uniformity,  the  pure  doctrine  of  the  word  of  God 
has  been  preserved  and  retained  in  all  the  articles,  as  doctor  Luther 
exhibited  them. 

1.  We  receive  and  embrace,  with  the  whole  heart,  the  prophetic 
and  apostoHc  books  of  the  Old  and  New  Testaments,  as  the  pure, 
the  transparent  fountains  of  Israel ;  and  we  believe  those  Sacred  Wri- 
tings alone  to  be  the  sole  and  infallible  rule  to  which  all  opinions  ought 
to  conform,  and  according  to  which  we  ought  to  judge  all  doctrines 
as  well  as  their  teachers . 

2.  And  because  the  pure  doctrine  of  Christ,  in  its  genuine  and 
original  sense,  was  collected  long  ago  from  the  Sacred  Books,  and  di- 
gested into  articles  or  very  brief  chapters,  opposed  to  the  corruptions 
of  heretics,  we  embrace  also  those  three  catholic  and  general  symbols 
of  high  authority,  namely,  the  Apostolic,  the  Nicene,  and  the  Athan- 
asian  symbols.  We  know  these  to  be  brief  indeed,  but  pious  and  most 
excellent  confessions  of  faith,  impregnably  founded  upon  the  word  of 
God,  by  which  all  heresies,  that  distract  the  churches  of  Christ  in 
these  days,  may  be  clearly  and  successfully  refuted. 

3.  Again ;  since,  in  these  latter  days,  Almighty  God,  in  great 
mercy,  by  the  faithful  agency  ofthat  most  pious  and  excellent  many 
doctor  Luther,  has  again  restored  to  light  the  purity  of  his  word,  from 
the  dreadful  and  more  than  Cimmerian -gloom  in  which  it  had  been 
involved  under  the  papacy  ;  and  since  that  pure  doctrine,  opposed  not 
only  to  the  papists,  but  also  to  the  corruptions  of  other  sects,  has  been 
digested  from  the  word  of  God  into  the  articles  of  the  Augs- 
burg Confession,  we  embrace  also  that  original  and  unaltered 
Confession.  And  we  do  this,  not  because  it  was  written  by  our  theo- 
logians, but  because  it  is  drawn  from  the  word  of  God,  and  entirely 
composed  from  the  fundamental  principles  of  the  Sacred  Volume,  simi- 
larly to  that  comprised  in  the  manuscript  of  1530,  and  exhibited  at 
Augsburg  to  the  Emperor  Charles  V.  by  certain  electors,  princes,^! 
and  estates,  of  the  Roman  empire,  as  a  general  confession  of 
the  reformed  churches.  For  we  regard  this  as  the  symbol  of  our- 
day,  by  which  our  reformed  churches  are  discriminated  from  the 
Roman  and  other  condemned  sects  and  rejected  heresies.  And  in- 
deed this  was  the  practice  formerly  in  the  primitive  church.  Sub- 
sequent synods,  pious  bishops  and  learned  teachers,  always  appealed 
to  the  Nicene  Symbol,  and  publicly  professed  themselves  subservient' 
to  it- 


PREFACE.  507 

4.  Afterwards  it  was  also  necessary  to  provide  that  a  proper  and 
an  adequate  opinion  of  the  Augsburg  Confession  might  be  preserved, 
sustained,  and  fortified  against  the  abuses  of  the  pope's  adherents ; 
lest  under  the  garb  and  patronage  of  the  Augsburg  Confession,  con- 
demned errors  might  gradually  insinuate  themselves  into  the  church 
of  God  ;  and  hence,  after  this  Confession  was  exhibited,  an  Apology  of 
great  elegance  was  written  and  printedin  1531.  That  also,  wüth  unan- 
imous consent,  w^e  approve  and  embrace,  because  in  that  work  not  only 
the  Augsburg  Confession  is  clearly  elucidated,  and  vindicated  from  the 
aspersions  of  our  adversaries,  but  it  is  also  fortified  by  the  clearest 
and  most  infallible  evidences  of  Holy  Writ. 

5.  Besides  these,  we  embrace  with  the  whole  heart  those  Articles 
also,  which  were  written,  approved,  and  adopted  at  Smalcald,  A.  D. 
1537,  in  a  numerous  assembly  of  theologians.  And  we  know  that 
these  Articles,  in  their  original  form,  were  afterwards  published  in 
print,  with  the  design  that  they  might  be  publicly  submitted,  in  a 
council  held  at  Mantua,  or  somewhere  else,  in  the  name  of  the  most 
illustrious  electors,  princes,  and  estates,  of  the  Empire,  as  a 
fuller  exhibition  of  the  Augsburg  Confession,  in  which  by  the  grace 
of  God,  these  men  had  determined  to  persevere  with  constancy.  For 
in  these  articles,  the  doctrine  of  the  Augsburg  Confession  is  recapitu- 
lated, and  in  some  places  more  fully  sustained  from  the  word  of  God  ; 
and  besides,  the  causes  are  shown  and  serious  reasons  assigned,  why 
we  have  seceded  from  priestly  errors  and  idolatries,  why  in  these 
matters,  there  can  be  no  unanimity  between  the  Roman  pontiff  and 
ourselves,  and  why  we  cannot,  on  these  subjects,  be  reconciled  to  him. 
■i  6.  Finally,  as  the  subject  of  religion  relates  to  the  salvation  of  the 
people,  to  those  who  are  called  the  laity,  and  as  it  is  necessary  to 
their  salvation  for  them  to  have  the  power  of  distinguishing  the  pure 
doctrine  from  the  false,  we  embrace  also  the  Smaller  and  Larger  Cate- 
chisms of  doctor  Luther : — we  say  we  embrace  them  as  they  were 
written  by  him  and  inserted  in  his  works.  For  all  the  churches  of 
the  Augsburg  Confession,  approve  and  adopt  these  Catechisms  ;  and 
hence  they  have  been  diffused  extensively  in  churches  and  schools,  and 
also  in  private  families.  In  these  Catechisms  the  pious  doctrine,  de- 
rived from  the  word  of  God,  has  been  comprised,  and  plainly  deHn- 
eated  for  the  use  of  the  laity,  with  great  clearness  and  simplicity. 

These  public  writings  have  always  been  viewed  by  all  pious  men 
in  the  purer  churches  and  schools,  as  a  compendious  outline  or  form 
of  salutary  doctrine,  which  doctor  Luther  has  drawn  from  the  Sacred 
Volume,  against  the  papists  and  other  sectarians,  and  which  he  has 
I  there  declared  and  supported  by  invincible  arguments.     And  we  ap- 


508  FORM  OF  CONCORD. DECLARATION. 

peal  to  the  excellent  explanations  of  doctor  Luther,  comprehended 
in  his  polemic  as  well  as  in  his  didactic  writings,  in  the  very  manner 
indeed  that  doctor  Luther  himself  recommended  to  us,  by  way  of  pious 
and  necessary  advice,  in  his  Latin  preface  concerning  his  writings, 
prefixed  to  his  works.  For  there,  with  great  perspicuity,  he  draws 
this  distinction  between  divine  and  human  writings, — namely,  that  the 
Sacred  Volume  alone  must  be  recognized  as  the  sole  rule  and  deter- 
mination of  all  opinions,  and  that  the  writings  of  no  man  whatever 
must  be  compared  with  them,  but  rather  held  in  subserviency. 

But  these  remarks  must  not  be  understood  as  if  we  wish  to  reject, 
and  strike  from  the  hands  of  men,  other  useful  and  excellent  writings, — 
such  as  the  commentaries  on  the  Sacred  Volume ;  the  refutations  of 
errors ;  the  explanations  of  important  articles.  For  these  writings, 
so  far  as  outline  commentaries  and  corapendiums  are  conformable  to 
salutary  doctrine,  can  be  retained  and  read  with  advantage,  as  ex- 
planations and  useful  declarations.  For  whatever  we  have  said  hith- 
erto concerning  compendious  outlines  of  salutary  doctrine,  must  be 
referred  to  the  wish,  that  we  may  have  a  sure  form  of  doctrine  ap- 
proved by  universal  consent,  which  all  our  evangelical  churches  at 
once  may  recognize  and  embrace,  with  which  all  other  writings,  so 
far  as  these  are  approved  and  adopted,  ought  to  coincide  and  conform, 
since  the  former  is  derived  from  the  word  of  God. 

The  reason  that  we  have  desired  to  embrace  the  Confession  of 
Augsburg,  the  Apology,  the  Articles .  of  Smalcald,  the  Smaller  and 
Larger  Catechisms  of  Luther,  as  the  chief  authorities  of  our  Christian 
doctrine,  is,  because  it  always  has  been  manifest  that  the  pious  and 
unanimous  views  of  our  church  are  contained  in  them,  since  these 
writings  have  been  confirmed  by  the  most  pious  and  excellent  theo- 
logians of  our  times,  and  received  in  the  evangelical  churches  and 
schools.  These  were  all  written  and  published,  as  we  have  already 
intimated,  before  the  dissensions  arose  among  the  theologians  of  the 
Augsburg  Confession  ;  consequently  there  can  be  nothing  in  them  de- 
voted to  party  or  sectarian  feelings;  wherefore  they  cannot,  by  any' 
color  of  justice,  be  reproached  by  those  who  have  disagreed  among 
themselves.  Nor  indeed  can  any  one,  sincerely  and  free  from  deceit, 
embrace  the  Augsburg  Confession,  and  yet  strive  to  weaken  or  despise 
its  authority,  but  he  will  receive  it  as  the  evidence  of  truth.  Hence 
no  one  can  ascribe  it  as  a  fault  lo  us,  that  we  have  appealed  to  the 
authority  and  determination  of  these  writings,  in  the  midst  of  rising 
eontentions.  As  we,  therefore,  lay  down  the  word  of  God  as  a  foun," 
dation  -of  immutable  truth,  so  we  may  properly  bring  upon  it  those 


PREFACE.  509 


writings  as  the  evidences  of  truth, — evidences  which  embrace  the  pious, 
pure,  unanimous  opinions  of  our  ancestors,  who  persisted  with  con- 
stancy in  the  purer  doctrine. 


OF     THE     NEGATIVE     PROPOSITIONS,    OR    REJECTION    OF     THE    FALSE 
DOCTRINE    CONTAINED    IN    THE    CONTROVERTED    ARTICLES. 

To  preserve  a  pure  doctrine  in  the  churches,  and  a  harmony  per- 
fect, secure,  approved,  and  pleasing  to  God,  it  is  necessary,  not  only 
that  the  true  doctrine  be  distinctly  expressed,  but  also  that  those  con- 
tradicting our  views,  and  those  teaching  the  opposite,  be  refuted. 
Each  of  these,  indeed,  is  the  duty  of  faithful  pastors,  as  doctor  Lu- 
ther used  to  say,  "  To  feed  the  sheep,  and  to  drive  away  the  wolf," 
that  Christians  may  learn  to  avoid  strange  voices,  and  be  able 
to  distinguish  the  precious  from  the  worthless,  1  Tim.  3  ;  2  Tim.  3, 
16  ;  Tit.  1,  9  ;  John  10,  12  ;  Jer.  15,  19. 

Consequently  on  this  point  also  we  have  declared,  and  now  we 
declare  our  decided  opinion,  that  a  distinction  ought  to  be 
made  between  necessary  controversies,  and  those  useless  dissensions, 
which  pull  down  more  than  they  build  up.  But,  lest  the  church  may 
be  thrown  into  confusion,  some  controversies  may  be  necessary, — as 
when  an  argument  arises  concerning  the  articles  of  faith,  or  impor- 
tant portions  of  the  Christian  doctrine ;  for  then  a  contrary  and  false 
doctrine  must  be  refuted  of  necessity,  in  defence  of  the  truth. 

And  though  the  writings  already  referred  to,  with  elegance  and 
perspicuity,  exhibit  to  the  pious  reader  who  glows  with  the  love  of 
celestial  truth,  in  every  article  of  our  Christian  religion,  whatever, 
by  the  authority  of  the  word  of  God,  and  of  the  writings  of  the  Proph- 
ets and  Apostles,  is  true  and  ought  to  be  embraced ,  and  whatever  is  false 
and  ought  to  be  rejected  and  avoided ;  yet  we  desired  to  show  our 
opinion,  distinctly  and  free  from  all  ambiguity,  concerning  the  several 
important  and  leading  articles,  which  in  these  days  have  met  opposi- 
tion. And  we  did  this  with  the  hope  that  the  truth  might  shine  more 
brightly,  be  recognized  with  greater  certainty,  and  distinguished  more 
easily  from  erroneous  opinions,  so  that  not'hing  injurious  to  truth, 
might  lie  concealed  under  phrases  and  expressions  too  indefinite  and 
general ;  and  likewise,  in  order  that  a  public  and  substantial  testimony 
might  exist,  not  only  for  those  who  are  now  living,  but  for  all  pos- 
terity, showing  what  the  opinion,  what  the  determination  of  our 
churches,  has  been,  and  perpetually  ought  to  he  concerning  those 
controverted  articles, — namelv  ; 


510  FORM  OF  CONCORD. DECLARATION. 

1.  We  reject  and  condemn  all  heresies  and  errors,  which  in  the 
primitive  church  of  true  believers  were  rejected  and  condemned,  ac- 
cording to  the  infallible  authority  of  God's  word. 

2.  We  reprove  and  condemn  all  sects  and  heresies,  which  are  re- 
proved in  the  writings  above  mentioned. 

3.  Moreover,  since  within  the  last  thirty  years,*  dissensions  have 
arisen  among  some  theologians  of  the  Augsburg  Confession,  partly 
from  a  system  of  doctrine  called  the  Interim,  and  partly  from  other 
circumstances,  it  was  our  desire  to  declare  and  submit  our  faith  and 
confession  in  reference  to  all  these  particulars,  not  only  in  affirmative, 
but  also  in  negative  propositions  ;  namely,  the  true  and  the  false  doc- 
trine contrasted.  And  our  design  has  been,  that  the  infallible  prin- 
ciples of  this  heavenly  doctrine,  might  be  more  distinctly  perceived  in 
every  article,  and  that  all  false,  ambiguous,  dubious,  and  condemned 
opinions,  in  whatever  books  contained,  and  by  whomsoever  written  or 
defended,  might  be  successfully  repudiated,  so  that  all  might  be  faith- 
fully warned  and  encouraged,  to  guard  against  those  errors  lurking 
in  the  books  of  certain  theologians,  and  never  to  suifer  themselves  to  be 
betrayed  in  matters  of  such  importance,  by  the  authority  of  any  man. 
If  the  pious  reader  will  consider  with  attention  this  explanation  of  our 
controversies,  and  compare  it  with  the  writings  in  question,  he  will 
clearly  perceive  that  those  principles,  which  our  ancestors  at  first  be- 
lieved and  publicly  professed  in  reference  to  every  article  in  that  com- 
pendious system  of  our  religion  and  faith,  those  declarations  which 
followed  each  other  by  intervals,  at  different  periods,  and  that  doc- 
trine which  we  now  recapitulate  in  this  publication,  by  no  means  dis- 
agree with  each  other,  but  that  they  are  simple,  immutable,  and  most  ■ 
assuredly  true.  And  the  candid  reader  will  acknowledge,  that  we 
do  not  vacillate  from  one  opinion  to  another,  with  the  levity  of  which 
our  adversaries  accuse  us ;  but  he  will  confess  rather  that  we  are  la- 
boring with  all  assiduity,  to  retain  that  confession  exhibited  at  Augs- 
burg, as  well  as  the  true,  the  unanimous,  the  pious  sense  in  which  it 
was  understood.  And  in  that  doctrine,  by  the  grace  of  God,  against 
all  corruptions  w^hich  may  ensue,  we  shall  persevere  with  unwavering 
constancy. 


*  Some  editions  say  twenty-five  years  :  but  when  thirty  years  are  mentioned,  the 
time  between  the  first  projection  and  t\e  full  publication  of  the  Form  of  Concord, 
is  included. 


OF     ORIGINAL    SIN.  511 


I.  OF  ORIGINAL  SIN. 


A  controversy  has  arisen  among  some  theologians  of  the  Augsburg 
Confession,  concerning  original  sin,  with  respect  to  what  it  really  and 
properly  is.  The  one  party  contended,  that  inasmuch  as  the  human  na- 
ture and  essence  are  totally  corrupted  through  the  fall  of  Adam,  now 
since  the  fall,  the  corrupted  nature,  substance,  and  essence  of  man,  or 
indeed  the  principal  and  noblest  part  of  his  essence, — as  the  rational 
soul  itself,  in  its  highest  faculties  and  powers, — is  original  sin  itself' 
which  is  called  natural  or  personal  sin,  because  it  is  not  a  thought, 
word,  or  deed,  but  the  nature  itself,  from  which,  as  from  a  root,  all 
other  sins  spring.  And  on  this  account,  they  affirm  that  now  since 
the  fall,  inasmuch  as  the  nature'  is  corrupted  by  sin,  there  is  no  dif- 
ference at  all  between  the  nature  or  essence  of  man  and  original  sin. 

In  opposition  to  this,  however,  the  other  party  taught  that  origi- 
nal sin  is  not  properly  the  nature,  substance,  or  essence  of  man,  that 
is,  the  body  or  soul  of  man,  which  even  now  since  the  fall  re- 
mains the  work  and  creature  of  God  in  us ;  but  that  it  is  something 
in  the  nature,  body,  soul,  and  all  the  faculties  of  man :  namely,  a 
dreadful,  deep,  and  inexpressible  corruption  of  human  nature  ;  so  that 
man  is  destitute  of  that  righteousness,  in  which  he  was  created  in  the 
beginning,  and  dead  in  spiritual  matters  to  every  thing  good,  and  in- 
clined to  all  evil ;  and  that,  in  consequence  of  this  corruption  and  in- 
nate sin  which  inhere  in  the  natui'e,  all  actual  sins  flow  from  the  heart. 
And  thus  they  affirm,  that  there  must  be  a  distinction  retained  be- 
tween the  corrupted  nature  and  essence  of  man,  or  his  body  and* 
soul, — which  even  since  the  fall  are  the  work  and  creature  of  God 
in  us, — and  original  sin  which  is  a  work  of  the  devil,  through  which 
the  nature  is  depraved. 

Now  this  dispute  concerning  original  sin,  is  not  a  useless  conten- 
tion, but  it  is  one  of  great  moment.  For  if  this  doctrine  is  correctly 
laid  down  according  to  the  word  of  God,  and  separated  from  all  Pela- 
gian and  Manichean  errors,  the  benefits  of  Christ  the  Lord,  (as  the 
Apology  says,)  his  precious  merits,  and  also  the  work  of  o-race  of 
the  Holy  Spirit,  will  be  the  better  perceived  and  the  more  commended. 
And  the  due  honor  will  also  be  attributed  unto  God,  if  his  work 
and  creation  in  man  are  rightly  distinguished  from  the  work  of  the 
devil,  through  which  our  nature  is  corrupted.  Therefore,  for  the 
purpose  of  explaining  this  controversy  in  a  Christian  manner,  and  ac- 
cording to  the  word  of  God,  and  for  the  purpose  of  preservino-  the 
right  and  the  pure  doctrine  concerning  original  sin,  we  shall  sum  up 


512  FORM  OF  CONCOKD. DECLARATION. 

from  the  aforenamed  writings,  the  thesis  and  the  antithesis,  that  is, 
the  right  doctrine  and  the  contrary  doctrine,  in  chief  articles. 

1.  And  in  the  first  place,  it  is  true,  that  Christians  should  regard 
and  acknowledge  as  sins,  not  only  the  actual  transgressions  of  the 
commandments  of  God,  but  that  they  ought,  above  all  things,  to  re- 
gard and  acknowledge  really  as  sin,  that  dreadful,  that  deplorable 
hereditary  disease  also,  by  which  the  whole  nature  is  corrupted  ;  yea, 
as  the  principal  sin,  which  is  the  root  and  fountain  of  all  actual  sins. 
And  this  evil  is  called  by  doctor  Luther,  eine  JYafur  oder  Person 
Sünde,  sin  of  nature  or  sin  of  person,  in  order  to  indicate,  that,  even 
if  man  thought,  spoke,  or  did  no  evil, — which  however,  since  the  fall 
of  our  first  parents,  is  impossible  to  human  nature  in  this  life, — his 
nature  and  person  would  nevertheless  sin  ;  that  is,  through  original 
sin,  as  by  a  spiritual  leprosy,  he  is  wholly  and  entirely  poisoned  and 
corrupted  in  the  sight  of  God.  And  on  account  of  this  corruption, 
in  consequence  of  the  fall  of  our  first  parents,  the  nature  or  per- 
son of  man  is  accused  and  condemned  by  the  law  of  God,  so  that  we 
are  by  nature  the  children  of  wrath,  condemnation,  and  death,  Eph. 
2,  3,  if  we  are  not  redeemed  from  these  evils  by  the  merits  of  Christ. 

2.  In  the  second  place,  it  is  also  clear  and  true,  as  the  nineteenth 
article  of  the  Augsburg  Confession  teaches,  that  God  is  not  the  cause, 
creator,  or  author  of  sin ;  but  through  the  instigation  of  Satan,  sin 
(which  is  a  work  of  the  devil)  entered  into  the  world,  by  one  man, 
Rom.  5,  12  ;  1  John  3,  8.  And  even  at  the  present  time,  in  this  cor- 
ruption of  nature,  God  does  not  create  and  cause  sin  in  us ;  but  in 
connexion  with  the  natuje,  which  God  creates  in  persons  at 
the  present  time,  still  original  sin  is  propagated  through  natural 
conception  and  birth,  by  father  and  mother,  from  sinful  seed. 

3.  In  the  third  place,  human  reason  is  unable  to  know  or  to  under- 
stand what  this  hereditary  defect  is,  but  it  must,  as  the  Articles  of 
Smalcald  declare,  be  learned  and  believed  from  the  revelation  in  the 
Scriptures. 

And  in  the  Apology,  the  same  is  briefly  comprehended  in  these 
chief  articles : 

1.  That  this  hereditary  defect  is  the  cause  of  all  of  us  being,  in 
consequence  of  the  disobedience  of  Adam  and  Eve,  subject  to  the  dis- 
pleasure of  God,  and  the  children  of  wa-ath  by  nature,  as  the  Apostle, 
Rom.  5,  19,  and  Eph.  2,  3,  testifies. 

2.  In  the  second  place,  that  it  is  also  a  total  defect  or  privation  of 
the  innate  hereditary  righteousness  in  Paradise,  or  of  the  image  of 
God,  after  which  man  was  at  first  created  in  truth,  holiness,  and  righ- 
teousness ;  and  at  the  same  time  it  is  an  impotence  and  an  ineptitude 


OF     ORIGINAL    SIN.  513 

to  all  divine  things ;  or  as  it  is  expressed  in  Latin :  Descriptio 
peccati  originalis  ddrahit  naturcB,  non  renovata,  et  dona  et  vim  seu 
facultatetn  et  actus  inchoandi  et  eßiciendi  spiritualia.  That  is,  the 
influence  of  original  sin  detracts  from  the  unregenerate  nature,  the 
gift,  the*  power,  and  every  faculty  to  begin  and  accomplish  anything 
in  spiritual  matters. 

3.  That  original  sin  in  human  nature  is  not  only  this  entire  want 
pf  all  good  in  spiritual  and  divine  things ;  but  that  it  is  also,  instead 
of  the  lost  image  of  God  in  man,  a  deep,  noxious,  dreadful,  inscrutable, 
and  ineffable  corruption  of  the  whole  nature  and  of  all  the  powers 
of  man,  especially  of  the  principal  and  most  exalted  faculties  of  the 
soul,  as  the  understanding,  the  heart,  and  the  will ;  so  that  now 
since  the  fall,  man  inherits  an  innate  evil  propensity,  an  in- 
ward impurity  of  heart,  evil  desires  and  inclinations :  so  that  by 
nature  we  all  inherit  a  heart,  mind,  and  thoughts,  from  Adam,  which, 
despite  of  their  high  powers  and  the  light  of  reason,  are  diametri- 
cally inclined  by  nature  against  God  and  inimically  opposed  to  his 
principal  command ;  yes,  they  are  at  enmity  with  God,  especially 
with  respect  to  that  which  pertains  to  divine  and  spiritual  things. 
•For  otherwise  in  natural  and  external  matters  which  are  subject  to 

reason,  man  still  possesses,  to  some  extent,  powers  and  faculties, 
very  much  debilitated  however,  although  these  all  are  likewise 
infected  and  polluted  by  original  sin,  so  that  they   avail  nothing 

*  before  God. 

4.  The  penalty  and  punishment  which  God  has  imposed  on  the 
children  of  Adam  on  account  of  original  sin,  are  death,  everlasting 
damnation,  and  other  corporeal  -and  spiritual,  temporal  and  eter- 
nal miseries,  the  tyranny  and  dominion  of  Satan  ;  so  that  human  na- 
ture is  subject  to  the  kingdom  of  the  devil,  surrendered  to  his  power, 
and  held  captive  under  his  dominion ;  he  has  fascinated  and  misled 
many  great  and  wise  men  in  the  world  into  horrible  errors,  heresies 
and  other  blinchiess,  and  otherwise  pKinged  men  into  all  kinds  of  vice. 

5.  In  the  fifth  place,  this  hereditary  evil  is  so  great  and  dreadful 
that  it  can  be  covered  and  pardoned  before  God  in  those  who  are 
baptized  and  believe,  for  the  sake  of  Christ  the  Lord  alone.  And 
the  human  nature,  which  is  perverted  and  corrupted  by  this  evil, 
can  be  healed  alone  through  the  regeneration  and  renewal  of  the 
Holy  Spirit.  This  work,  however,  of  th*e  Holy  Spirit,  is  only 
commenced  in  this  life,  but  in  the  life  to  come  it  will  be  perfected. 

These  points,  which  we  have  cited  here  only  in  a  summary  man- 
"ner,  are  copiously  explained  in  the  aforenamed  writings  of  the  gen- 

•  eral  confession  of  our  Christian  doctriiic. 

(Jü 


514  FORM  OF  CONCORD. DECLARATION. 

This  doctrine,  however,  must  be  so  preserved  and  secured  that  it 
incline  neither  to  the  Pelagian  nor  to  the  Maniehean  errors.  We 
shall  therefore  briefly  recite  also  the  doctrines  contrary  to  this  article, 
which  are  disallowed  and  rejected  by  our  churches. 

1.  We  reject  and  condemn,  in  opposition  to  the  ancient  and  mod- 
ern Pelagians,  the  following  false  opinions  and  doctrines : — That 
original  sin  is  only  a  debt,  a  responsibility  entailed'  upon  us  from  the 
offence  of  another,  without  any  corruption  of  our  own  nature. 

2.  That  sinful  evil  lusts  are  not  sin,  but  certain  original  con- 
ditions and  essential  properties  of  human  nature. 

3.  Or  that  those  infirmities,  and  that  malignant  evil  mentioned 
above,  are  not  properly  and  truly  a  sin  before  Gad,  on  account  of 
which,  man,  having  no  interest  in  Christ,  becomes  a  child  of  wrath 
and  of  condemnation,  and  must  also- be  in  the  kingdom  and  under  the 
power  of  Satan. 

4.  These,  and  the  like  Pelagian  errors,  are  also  condemned  and  re- 
jected ;  namely,  that  the  nature  of  man,  even  since  the  fall,  is  un- 
tainted, and  perfectly  good  and  pure  in  its  nafuralihus,  that  is,  in  its 
natural  powers,  especially  as  to  spiritual  things. 

Ö.  Or,  that  original  sin  is  but  a  slight,  exterior,  superficial  blem- 
ish, a  mere  taint  diffused  over  nature;  vcl  corruptio  tantiwi  acciden- 
tiiim  ant  quaiitatum,  that  is,  a  corruption  only  of  certain  attributes  . 
and  properties  in  the  nature  of  man,  with  and  under  which  however, 
she  may  still  retain,  e\''en  in  spiritual  mntters,  her  virtuous  energies. 

6.  Or,  that  original  sin  is  not  an  extermination,  but  only  an  out- 
ward impediment  of  the  moral  powers ;  as  when  a  magnet  is  over- 
spread with  garlic-juice,  by  which  its  natural  power  is  not  taken 
away,  but  only  obstructed ;  or  that  this  blemish,  like  a  stain  in  the 
face  or  paint  on  the  wall,  can  be  easily  washed  off.. 

7.  We  in  like  manner  repudiate  and  reject  those  who-  teach,  that 
the  nature  of  man  indeed  was  very  much  debilitated  and  corrupted 
throuo-h  the  fall,  but  that  it  has,  nevertheless,  not  entirely  lost  all  the 
good  qualities  which  belong  to  divine  and  spiritual  things,  and  also  that 
it  is  not  true,  as  we  sing  in  our  churches : 

This  human  frame,  this  soul,  this  all,. 
Is  all  c*irupt  through  Adam's  fell ; 

but  that  through  and  by  the  natural  birth  it  still  has  some  good  qual- 
ities, however  few  and  insignificant  they  may  be  ;  for  instance,  qualifi- 
cation, aptness,  ability,  or  power  to  begin  something,  to  act,  or 
to-  co-oporale,  in.  ■spiritual    thingsv      For    in    reference    to    what 


OP    ORIGINAL    SIN.  515 

relates  to  external,  temporal,  and  secular  business  or  affairs, 
which  are  subject  to  reason,  we  shall  give  an  explanation  in  the 
succeeding  article. 

This  doctrine  and  others  alike  erroneous,  are  reprehended  and  re- 
jected, because  the  word  of  God  teaches,  that  the  corrupted  nature  of 
itself  and  by  its  own  powers,  is  unable  to  accomplish  any  good,  not 
even  the  least,  in  spiritual  and  divine  things;  as,  to  think  a  good 
thought ;  and  not  only  so,  but  that  of  itself  and  by  its  own  powers, 
it  can  do  nothing  in  the  sight  of  God  but  sin.  Gen.  6,  5 ;  8,  21. 

1.  Thus,  on  the  other  hand,  our  doctrine  must  be  secured  also 
against  the  error  of  the  Manicheans.  Therefore,  this  doctrine  also 
and  others  alike  erroneous  are  rejected,  namely: — That  even  now 
since  the  fall,  human  nature  is  created  pure  and  good  at  first,  but  that 
afterwards  original  sin  is  extrinsically  (as  something  material)  infused 
into  our  nature  by  Satan,  and  intermingled  with  it,  as  poison  is 
mingled  with  wine. 

For  although  the  nature  in  Adam  and  Eve  v/as  originally  created 
pure,  and  good,  and  holy,  yet  through  the  fall,  sin  did  not  enter  into 
their  nature  in  the  manner  in  which  the  Manicheans  have  iraasrined  ; 
as  if  Satan  had  created  or  made  some  substantial  evil,  and  minffled  it 
with  their  nature.  But  when,  by  the  instigation  of  Satan,  by  the 
fall,  according  to  the  judgment  and  sentence  of  God  for  the  pun- 
ishment of  man,  he  had  lost  the  original  or  concreated  righteousness, 
the  human  nature,  as  stated  above,  has  thus  been  perverted  and  cor- 
rupted by  this  privation  or  want,  and  by  the  corruption  and  injury 
.effected  by  Satan  ;  so  that  now  this  nature,  with  the  same  defect  and 
corruption,  is  propagated  by  heritage  to  all  men  who  are  conceived 
and  born  of  parents  in  the  natural  manner.  For  since  the  fall,  the  human 
nature  is  not  at  first  created  pure  and  holy,  and  then  afterwards  cor- 
rupted by  original  sin  ;  but  in  the  first  moment  of  our  conception,  the 
seed  out  of  which  man  is  formed,  is  contaminated  and  corrupted  with 
sin.  So  original  sin  is  not  something  of  itself,  sell-subsisting  in  or 
•apart  from  the  corrupted  nature  of  man;  nor  is  it  the  essence, 
•the  body  or  soul  of  corrupted  man,  nor  man  himself.  Neither 
£an  nor  should  original  sin  and  the  human  nature  which  is  corrupted 
.byit,be  so  distinguished,  as  if  this  nature  were  pure,  and  good,  and 
•holy,  and  unccrrupt  before  God,  and  original  sin  alone  which. dwells 
in  nature,  were  evil. 

2.  Nor  can  the  dogma,  which  Augustine  attributes  to  the  Maniche- 
ans, be  approved  ;  namely,  that  corrupted  man  himself  does  not  sin,  in 
consequence  of  the  innate  original  sin,  but  some  other  extraneous 
thing  in  man :  and  that  consequently   God  does  not,  by  the  law. 


516  FORM  OF  CONCORD. DECLARATION. 

accuse  and  condemn  man's  nature,  as  corrupted  by  this  sin,but  only  the 
original  sin,  which  exists  in  his  nature.  For,  as  we  have  stated 
above  in  the  thesis  or  expression  of  the  pure  doctrine  concerning  origi- 
nal sin,  the  whole  nature  of  man,  which  is  generated  in  the  natural 
manner  by  parents,  is  totally  corrupted  and  perverted  by  original  sin, 
to  the  utmost  extreme,  in  body  and  soul,  with  all  their  powers,  (as  to 
that  which  pertains  and  relates  to  the  goodness,  truth,  holiness,  and 
righteousness  of  God  created  in  the  nature  of  man  in  Paradise.)  JVbn 
tarnen  in  aliam  substantiam  genere  aid  specie  diver sam,j)riori  abo- 
lifa,  transmutata  est.  That  is  : — This  nature  is  not  wholly  and  en- 
tirely extirpated,  or  changed  into  another  substance,  which  according 
to  its  essence  is  not  similar  to  our  nature,  and  consequently  not  one 
essence  with  us. 

And  in  consequence  of  this  corruption  too,  the  entire  corrupt  na- 
ture of  man  is  accused  and  condemned  by  the  law,  unless  sin  is  re- 
mitted on  account  of  Christ. 

The  law,  however,  accuses  and  condemns  our  nature,  not  because 
we  are  persons  created  of  God,  but  because  we  are  sinful  and  mali- 
cious. Neither  does  it  accuse  and  condemn  the  nature  or  essence, 
even  since  the  foil,  so  far  as  it  is  a  work  and  creature  of  God  in  us, 
but  because,  and  so  far  as,  it  is  infected  and  corrupted  with  sin. 

But,  although  original  sin  (as  Luther  says)  has  infected  and  cor- 
rupted the  whole  nature  of  man,  like  a  spiritual  poison  and  leprosy, 
so  that  now  in  our  corrupted  nature,  these  two,  the  nature  itself  and 
original  sin  itself,  cannot  be  distinctly  demonstrated  and  shown  to  the 
eye,  separate  from  each  other ;  yet  the  corrupted  nature,  or  the  es- 
sence of  corrupted  man,  body  and  soul,  or  man  himself  who  is  created 
of  God,  (and  in  whom  original  sin  dwells,  by  which  the  nature,  es- 
sence, or  the  whole  man,  is  corrupted,)  and  original  sin  itself  which 
dwells  in  the  nature  or  essence  of  man,  and  corrupts  the  same,  are 
not,  however,  one  and  the  same  thing ;  even  as  in  external  leprosy, the 
body  which  is  leprous,  and  the  leprosy  which  is  in  or  on  the  body,  are 
not,  properly  speaking,  the  same  thing.  But  a  distinction  must  be 
observed  between  our  nature,  as  it  is  created  and  preserved  of  God, 
in  which  sin  dwells,  and  original  sin  which  dwells  in  the  nature. 
For  these  tw-o  must  and  can,  according  to  the  holy  Scripture,  be  dis- 
tinctly considered,  maintained,  and  believed. 

The  principal  articles  of  our  Christiarji  faith,  urge  and  enforce  the 
retention  of  this  distinction.  In  the  first  place,  in  the  article  con- 
cerning creation,  the  Scripture  testifies  that  God  created  human  na- 
ture not  onlv  hrtorc  tlio  rail,  hut  that  it  is  a  creature  and  a  work  of 


OF     ORIGINAL    SIN.  517 

God  even  since  the  fall.     (Deut.  32,  6  ;  Isa.  45,  11 ;  54,  5 ;  64,  8  ; 
Acts  17,  25 ;  Rev.  4,  11.) 

"  Thine  hands,"  says  Job,  "  have  made  me,  and  fashioned  me  to- 
gether round  about ;  yet  thou  dost  destroy  me.  Remember,  I  beseech 
thee,  that  thou  hast  made  me  as  the  clay  ;  and  wilt  thou  bring  me 
into  dust  again  ?  Hast  thou  not  poured  me  out  as  milk,  and  curdled 
me  like  cheese  ?  Thou  hast  clothed  me  with  skin  and  flesh,  and  hast 
fenced  me  with  bones  and  sinews.  Thou  hast  granted  me  life  and 
favor,  and  thy  visitation  hath  preserved  my  spirit ;"  Job  10,  8-12. 

"  I  will  praise  thee  ;"  says  David,  "  for  I  am  fearfully  and  won- 
derfully made:  marvellous  are  thy  works  ;  and  that  my  soul  knoweth 
right  well.  My  substance  was  not  hid  from  thee,  when  I  was  made 
in  secret,  and  curiously  wrought  in  the  lowest  parts  of  the  earth. 
Thine  eyes  did  see  my  substance,  yet  being  unperfect ;  and  in  thy 
book  all  my  memhers  were  written,  ivhich  in  continuance  were  fash- 
ioned, when  as  yet  there  loas  none  of  them  ;"  Psalm  139,  14-16. 

"  Then  shall  the  dust,"  says  Solomon  the  preacher,  "  return  to  the 
earth  as  it  was ;  and  the  spirit  shall  return  unto  God  who  gave  it ;" 
Ecc.  12,  7. 

These  declarations  testify  clearly,  that  God  is  the  creator  of  man 
even  since  the  fall,  and  that  he  creates  his  body  and  soul.  Therefore 
corrupted  man  cannot,  without  due  restriction,  be  sin  itself,  else  God 
would  be  a  creator  of  sin.  Thus  also  our  Smaller  Catechism,  in  the 
explanation  of  the  first  article,  testifies,  where  it  is  thus  written : 
"  I  believe  that  God  created  me,  together  with  every  other  creature, 
with  a  body  and  soul,  eyes  and  ears,  and  all  the  other  members,  that 
he  has  given  me  reason  and  all  the  senses,  that  he  also  preserves  the 
same."  And  words  of  similar  import  we  find  in  the  Larger  Cate- 
chism :  "  I  mean  and  believe,  that  I  am  a  creature  of  God  ;  that  is, 
:  that  he  has  given  me,  and  continually  preserves,  my  body,  soul,  and 
life,  and  all  my  members,  my  senses,  reason,  and  understanding,"  &c. 
Yet  this  creature  and  work  of  God  is  miserably  corrupted  by  sin ; 
for  the  massa,  the  substance  out  of  which  God  now  forms  and  makes 
human  beings,  was  corrupted  and  perverted  in  Adam,  and  sin  is  thus 
entailed  upon  us. 

And  here  pious  Christians  should  justly  meditate  on  the  ineffable 
goodness  of  God,  that  he  does  not  immediately  cast  away  from  him 
this  corrupted,  perverted,  sinful  mass  into  hell,  but  that  he  still  forms 
and  makes  out  of  it  the  present  human  nature,  which  is  so  dreadfully 
corrupted  by  sin  ;  in  order  that  he  may  purify,  sanctify,  and  save  it  from 
sin  through  his  beloved  Son. 

From  this  article,  that  distinction  appears  clearlv  and  incontrover- 


518  FORM  or  CONCORD. DECLARATION'. 

tibly ;  for  original  sin  does  not  originate  from  God ;  God  is  not  the 
creator  or  author  of  sin ;  neither  is  original  sin  a  creature  or  a  work 
of  God,  but  it  is  the  work  of  the  devil. 

If  between  the  nature  and  essence  of  our  body  and  soul,  which  are 
corrupted  by  original  sin,  and  original  sin  itself,  through  which  the 
nature  is  corrupted,  there  were  no  difference  at  all,  it  would  then 
follow,  that  either  God,  since  he  is  the  creator  of  this  nature  of  ours, 
has  also  created  and  made  original  sin,  and  this  too  would  thus  become  ,. 
his  work  and  creature  ;  or,  since  sin  is  a  work  of  the  devil,  that  Satan 
would  be  the  creator  of  this  our  nature,  body  and  soul,  which  must 
also  be  a  work  or  a  creature  of  Satan,  if  without  any  distinction  our 
corrupt  nature  were  sin  itself.  Both  of  these  positions,  however,  are 
repugnant  to  this  article  of  our  Christian  faith.  For  this  reason  then, 
and  in  order  that  the  creation  and  work  of  God  in  man,  may  be  dis- 
tinguished from  the  work  of  the  devil,  we  say,  that  the  body  and  soul 
of  man  are  the  work  of  God,  and  that  the  ability  in  man  to  think, 
to  speak,  to  act,  and  to  operate,  is  the  work  of  God.  "  For  in  him 
W'e  live,  and  move,  and  have  our  being,"  Acts  17,  2S.  But  that  his 
nature  is  corrupted,  and  that  his  thoughts,  words,  and  works  are  evil, 
is  originally  the  work  of  Satan,  who  has  thus  corrupted  the  work  of 
God  in  Adam  through  sin,  which  is  thence  entailed  upon  iis. 

In  the.  second  place,  in  the  article  concerning  redemption,  the  Scrip- 
ture testifies  forcibly,  that  the  Son  of  God  assumed  our  human  nature, 
without  sin  however,  so  that  in  all  things,  sin  excepted,  he  was  made 
like  unto  us,  his  brethren,  Heb.  2,  17.  Unde  veteres  dixerunt : 
Christum  nobis  fratribus  suis  consiibstantialem  esse  secundum  as- 
sumtam  naturam,  quia  naturam,  qua,  excepto  peccato,  ejusdem  gen- 
eris, speciei  et  suhstanticB  cum  nostra  est,  assumsit,  et  contrariam 
sententiam  manifeste  hcereseas  damnarunt.  That  is  : — Hence  all 
the  ancient  orthodox  teachers  held,  that  Christ  according  to  the  as- 
sumed humanity,  is  one  essence  with  us,  his  brethren  ;  for  he  assumed 
a  human  nature,  which  is  entirely  like  our  human  nature  in  its 
essence,  and  in  all  its  essential  properties,  (sin  alone  excepted)  ;  and 
they  condemned  as  manifest  heresy  the  contrary  doctrine. 

Now,  if  there  were  no  difference  between  the  nature  or  essence  of 
corrupted  man  and  original  sin,  it  would  necessarily  follow,  that 
Christ  either  did  not  assume  our  nature,  since  he  did  not  assume  sin  ; 
or,  since  he  assumed  our  nature,  that  he  also  assumed  sin  :  both  of 
these  are  repugnant  to  the  Scripture.  But  since  the  Son  of  God  as- 
sumed our  human  nature,  and  not  original  sin,  it  is  clear  that  the  hu- 
man nature  even  since  the  fall,  and  original  sin,  are  not  one  and  the 
same  thin«-,  but  that  they  must  be  distino-uished. 


OF     ORIGINAL    SIN.  519 

In  the  third  place,  on  the  subject  of  sanctification,  the  holy 
Scriptures  teach,  that  God  washes,  purifies,  and  sanctifies  men  from 
their  sins,  and  that  Christ  saves  his  people  from -their  sins;  hence, 
indeed,  sin  cannot  be  man  himself;  for  God  receives  men  in  mercy 
for  Christ's  sake,  but  he  will  forever  remain  an  enemy  to  sin. 
Therefore,  this  expression  and  others  similar  to  it,  which  we  find  in  the 
writings  of  the  modern  Manicheans — that  original  sin,  in  the  name 
of  the  holy  Trinity,  is  baptized,  sanctified,  and  saved — are  impious 
and  painful  to  hear.  These,  however,  we  do  not  wish  to  recite,  lest 
we  should  give  otfence  to  the  people. 

In  the  fourth  place,  in  the  article  concerning  the  resurrection,  the 
Scripture  testifies,  that  the  substance  even  of  this  flesh  of  ours,  shall 
rise, — but  cleansed  from  sin ;  and  that  in  everlasting  life,  we  shall 
have  and  retain  even  this  soul, — but  not  contaminated  with  sin. 

Is  ow  if  there  were  no  difference  at  all  between  our  corrupted  body 
and  soul,  and  original  sin,  it  would  follow,  in  opposition  to  our  arti- 
cle of  the  Christian  faith,  either  that  this  body  of  ours  will  not  rise  on 
the  morning  of  the  resurrection,  and  that  in  eternal  life  we  shall  pos- 
sess, not  this  essence  of  our  bodies  and  souls,  but  a  diflferent  substance 
and  another  soul,  since  there  we  shall  be  Avithout  sin ;  or,  that  sin 
will  also  rise,  and  exist,  and  remain  in  the  elect,  through  eternal  life. 

Hence  it  is  clear,  that  this  doctrine,  with  all  the  opinions  which 
are  dependent  and  consequent  upon  it,  must  be  rejected, — which  opin- 
ions assert  and  teach,  that  original  sin  is  the  nature,  substance,  es- 
sence, body,  and  soul  of  corrupted  man ;  so  that  there  would  be  no 
difference  at  all  between  original  sin,  and  our  corrupted  nature,  sub- 
stance, and  essence.  For  the  principal  articles  of  our  Christian  faith 
indicate  forcibly  and  powerfully  why  a  difference  between  the  nature 
and  substance  of  man,  corrupted  through  sin,  and  sin  itself  with  which 
-and  throuo-h  which  man  is  corrupted,  shall  and  must  be  retained. 
Let  this  suffice  as  a  simple  declaration  of  the  true  doctrine  and  the 
contrary  doctrine,  (in  affirmative  and  negative  propositions,)  concern- 
ing this  controversy,  so  far  as  it  concerns  the  principal  matteritself,  as 
it  is  not  here  designed  to  enter  into  tedious  arguments,  but  only  to 
treat  the  principal  subjects,  article  by  article. 

But  in  relation  to  words  and  phrases,  it  is  best  and  safest  to  use 
and  retain  the  forms  .of  expression  employed  in  the  holy  Scripture, 
and  in  the  writings  mentioned  above,  concerning  this  article. 

For  the  purpose  of  avoiding  verbal  disputes, — words  and  phrases 
which  are  understood  and  used  in  various  senses,  must  be  diligently 
and  rationallv  explained.     As,  when  it  is  said,  "  God  creates  the 


520  FORM  OK  CONCÜKD. DECLARATION. 

nature  of  man  ;"  here  by  the  word  nature  is  understood,  the  essence, 
the  body  and  soul  of  man.  But  frequently  the  quality  or  evil  disposi- 
tion of  a  thing  is  called  its  nature,  as  when  it  is  said,  "  It  is  the  na-^ 
ture  of  the  serpent  to  bite  and  to  poison."  Thus  Luther  says,  sin 
and  to  sin  are  the  quality  and  nature  of  corrupted  man. 

Original  sin  is,  therefore,  properly  defined  a  deep  corruption  of  our 
nature,  as  it  is  described  in  the  Articles  of  Smalcald.  Sometimes,  how- 
ever, nature,  as  a  concrete  term,  that  is,  man  himself  with  his  body 
and  soul,  in  whom  sin  exists  and  inheres,  is  intended,  because  man  is 
corrupted,  infected,  and  contaminated  with  sin;  as,  when  Luther 
says  :  "  Thy  birth,  thy  nature,  and  thy  whole  essence,  is  sin  ;  that 
is,  sinful  and  impure." 

And  when  Luther  uses  these  words  :  "  Natural,  personal,  essential 
sin,"  it  is  evident  that  he  wishes  to  imply,  that  not  only  the 
words,  thoughts,  and  deeds  are  sinful,  but,  that  the  whole  nature, 
person,  and  essence  of  man,  are  totally  and  thoroughly  depraved  and 
corrupted  by  original  sin. 

But  relative  to  the  Latin  words  substantia  and  accidens,  since 
they  are  not  understood  by  persons  generally,  these  expressions  should 
not  be  used  before  illiterate  congregations  in  public  sermons.  But 
when  the  learned  use  them  among  themselves,  or  among  others  who 
understand  them, — as  Eusebius,  Ambrose,  and  especially  Augustine, 
as  well  as  other  eminent  teachers  of  the  church,  have  done  through 
necessity,  for  the  purpose  of  explaining  this  doctrine  against 
the  heretics, — they  employ  them  in  the  sense  oi  immediatam  divisio- 
7iam,  that  is,  as  a  division  of  contiguity ;  so  that  all  that  ex- 
ists here,  must  either  be  substantia,  that  is,  a  real  essence,  or  ac- 
cidens, that  is,  an  attribute  which  does  not  exist  essentially  in  itself, 
but  in  another  real  essence,  yet  can  be  distinguished  from  it.  This 
division  is  used  also  by  Cyril  and  Basil. 

And  inasmuch  as  this  among  others  is  an  axiom  indubitable  and  in- 
contestible,  in  theology,  that  every  substance,  or  essence  sub- 
sisting by  itself,  so  far  as  it  is  a  substance,  is  either  God  himself,  or 
a  work  and  creature  of  God  ;  in  a  number  of  publications  against  the 
Manicheans,  Augustine  with  all  true  teachers,  has  considerately  and 
earnestly  condemned  and  rejected  this  expression  :  Peccatum  originale 
est  suhstaritia  vel  notura ;  that  is,  original  sin  is  the  nature  or  essence 
of  man.  k.m\  with  him  all  the  learned  and  the  intelligent  have  ever 
held,  that  whatever  does  not  subsist  by  itself,  or  is  not  a  part  of 
another  essence  subsisting  by  itself,  but  is  convertible  into  another 
thing,  is  not  a  substantia,  that  is,  something  subsisting  by  itself,  but 
an  accidrjis,  that   is,  an  attribute  or  something  contingent.     Thus 


OF     ORIGINAL    SIN.  521 

Augustine  was  accustomed  constantly  to  express  himself  in  this  man- 
ner :  ''  Original  sin  is  not  the  nature  itself,  but  it  is  an  accidens  vitium 
in  natura,  that  is,  an  accidental  pollution  in  the  nature."  For 
this  manner  of  expression  was  used  freely,  and  without  any  suspicion 
of  heresy,  in  our  schools  and  churches,  according  to  the  rule  of  dialec- 
tics, before  this  controversy  was  excited  ;  nor  was  it  ever  reprehended 
either  by  doctor  Luther  or  by  any  true  teacher  in  our  pure  evangeli- 
cal churches. 

Since,  then,  it  is  an  incontestible  truth,  that  all  that  exists  is  either 
a  substance,  or  an  accidetis,  attribute :  that  is,  either  an  essence  sub- 
sisting by  itself,  or  an  attribute  of  the  same,  as  was  shown  and  proved 
a  little  above  by  the  testimonies  of  the  Fathers  of  the  chuich, 
and  no  one  of  sane  mind  ever  doubted  it ;  necessity  forces  us,  and  no 
one  can  evade  it — if  it  be  asked,  whether  original  sin  is  a  substance, 
that  is,  a  thing  which  exists  by  itself,  and  not  in  another ;  or  an  at- 
tribute, that  is,  a  quality  which  does  not  subsist  by  itself,  but  inheres 
in  another  object,  and  cannot  subsist  by  itself — to  confess  frankly  and 
openly,  that  original  sin  is  not  a  substance,  but  an  attribute  or  accident. 

Therefore  the  church  of  God  can  never  be  restored  to  permanent 
peace  in  reference  to  this  controversy,  but  disunion  will  be  much  more 
confirmed  and  perpetuated,  if  her  ministers  remain  in  doubt  whether 
orioinal  sin  is  a  substance  or  an  attribute,  and  whether  it  should  cor- 
rectly  and  properly  be  called  a  substance,  or  an  attribute  or  accident. 

Accordingly,  if  the  churches  and  schools  are  to  be  radically  freed 
from  this  offensive  and  most  pernicious  controversy,  it  is  necessary  for 
every  one  to  be  properly  informed  concerning  this  matter. 

But  if  it  be  further  asktd — whatkindofattribute  or  accident  original 
sin  is  ?  this  would  be  a  different  question  ;  to  which  no  philosopher,  no 
papist,  no  sophist,  yea,  no  human  reason,  however  acute,  can  furnish  a 
correct  explanation ;  but  all  our  conception  and  explanation  of  it  must 
be  derived  from  the  holy  Scripture  alone  ;  which  testifies,  that  original 
sin  is  an  inexpressible  evil,  and  such  a  pollution  of  human  nature  that 
nothing  pure  nor  good  remains,  not  even  in  any  of  its  interior  or  ex- 
terior faculties,  but  that  it  is  altogether  polluted  ;  so  that  through 
original  sin  man  is  really  spiritually  dead  in  the  sight  of  God,  and 
with  all  his  powers  has  become  dead  to  every  thing  good. 

By  the  use  of  the  v.ord  accidens,  orioJr.al  sin  is  not  dimin- 
ished^ if  it  be  thus  explained  according  to  the  word  of  God,  as 
doctor  Luther  inhis  Latin  commentary  on  the  third  chapter  of  Genesis, 
has  written  with  great  zeal  against  such  doctrines  as  detract  from  ori- 
ginal sin.  But  this  word  contributes  alone  to  show  the  difference  be- 
tween the  work  of  God. -or  our  own  nature  notwithstanding  it  is 

GO 


522  FORM  OF  CONCORD. DECLARATION. 

polluted,  and  the  work  of  the  devil,  which  is  sin  inhering  in  the 
work  of  God, — a  most  deep  and  inexpressible  pollution. 

Thus  Luther  also  used  the  word  accidens  as  well  as  qualitas  on  this 
subject,  and  did  not  reject  them.  But  at  the  same  time,  with  special  as- 
siduity and  great  zeal,  did  he  declare  and  inculcate  universally  how 
dreadful  a  pollution  it  is,  through  which  human  nature  is  tainted 
not  slightly,  but  so  deeply  infected,  that  nothing  pure  nor  good  re- 
mains in  it ;  as  his  words  on  the  ninetieth  Psalm  declare :  Sive  igi- 
tur  'peccatum  originale  qualitatem,  sive  tuorhum  vocaverimus,  pro- 
fecto  extremum  malum  est,  oion  solum  paii  mternam  ira7n  et  ?nortem, 
sed  ne  agnoscere  quidem  qucc  pateris.  That  is,  we  call  original  sin 
a  condition  or  a  disease  ;  for  it  is  indeed  an  extreme  evil,  in  which  we 
must  not  only  suffer  the  eternal  wrath  of  God  and  everlasting  death, 
but  not  even  understand  what  we  suffer.  And  again,  on  the  third 
chapter  of  Genesis  :  Qui  isto  veneno  peccati  originalis,  a  planta  pedis 
usque  ad  verticem  infecti  sumus,  siqiiidem  in  natura  adhuc  integra 
accidere.  That  is,  by  the  poison  of  original  sin,  we  are  infected  from 
the  soles  of  our  feet  to  the  crowns  of  our  heads  ;  because  this  pollu- 
tion infected  the  entire  nature,  , 

II.  OF  FREEWILL,  OR  THE  POWERS  OF  MAN. 

Inasmuch  as  a  controversy,  not  only  between  us  and  the  papists, 
but  also  between  some  theologians  of  the  Augsburg  Confession  itself, 
has  arisen  concerning  freewill ;  we  shall,  therefore,  first  of  all,  point 
out  wherein  it  consists. 

For  since,  with  his  freewill,  man  is  found  and  may  be  considered 
in  four  different  and  dissimilar  states,  the  inquiry  now  is  not,  how  the 
condition  of  his  will  v\-as  before  the  fall,  or  what  he  is  able  to 
accomplish  since  the  fall,  prior  to  his  conversion,  in  external 
matters  pertaining  to  this  temporal  life;  nor  is  it  about  what 
kind  of  a  freewill  he  has  in  spiritual  matters,  after  be  is  regenerated 
through  the  Spirit  of  God  and  ruled  by  him,  or  will  have  when  he 
shall  have  been  raised  from  the  dead  ;  but  the  chief  question  is  solely 
and  alone  : — V/hat  the  intellect  and  will  of  unregenerate  man  can  ac- 
complish in  his  conversion  and  regeneration,  by  his  ov.'n  powers  re- 
maining since  the  fall,  when  the  word  of  God  is  preached,  cind  the 
grace  of  God  is  offered  to  us  ;  whether  he  can  prepare  himself  for  the 
apprehension  of  this  grace,  embrace  it,  and  give  assent  to  the  word  of 
God.  This  is  the  controversy  \thich  was  agitated  for  many  years 
in  the  churches  of  the  Augsburg  Confession  among  some  theologians. 

For   the   one   [iiirlv  \\p\<\  and  !aug1it.  Ihat  allnou'rh  man  is  uniililo 


OK    FREEWILL.  023 

by  his  own  powers  to  fulfil  the  commandments  of  God,  and  to  con- 
fide in  him,  and  to  fear  him,  and  to  love  him  truly,  without  the  grace 
of  the  Holy  Spirit ;  yet  that  he  still  has  remaining  so  much  of  natu- 
ral power,  prior  to  his  regeneration,  that  he  can  in  some  measure  pre- 
pare himself  for  grace  and  assent  to  it, — yet  feebly:  but  if  he  is  not 
assisted  by  the  grace  of  the  Holy  Spirit,  he  can  accomplish  nothing 
by  that  power,  but  must  fall  in  the  struggle. 

Thus  the  ancient  and  modern  enthusiasts  have  also  taught,  that 
through  his  Spirit,  God  converts  sinners,  and  draws  them  to  the  sav- 
ing knowledge  of  Christ,  without  any  instrumentality  of  the  crea- 
ture,— that  is,  without  the  external  preaching  and  hearing  of  the  w^ord 
of  God. 

In  opposition  to  both  these  parties,  the  pure  teachers  of  the  Augs- 
burg Confession  have  taught  and  contended,  that  throuoh  the  fall  of 
our  first  parents,  man  was  so  polluted,  that  he  is  blind  by  nature  in  di- 
vine things  pertaining  to  our  conversion  and  the  salvation  of  our  soulsj 
neither  understanding  nor  being  able  to  understand  the  word  .of  God 
when  it  is  preached,  but  holding  it  as  foolishness ;  nor  does  he  ap- 
proach God  of  himself,  but  remains  an  enemy  ,to  him  until  conver- 
ted, made  a  believer,  regenerated,  and  renewed  by  the  power  of 
the  Holy  Spirit,  through  the  preaching  and  hearing  of  the  word,  out 
of  pure  grace,  without  any  of  his  own  co-operation. 

To  explain  this  controversy  in  a  Christian  manner,  according  to 
the  analogy  of  the  word  of  God,  and  by  his  grace  to  decide  it,  our 
doctrine,  faith,  and  confession,  are  as  follows: 

That  in  spiritual  and  divine  things,  the  intellect,  the  heart,  and 
the  will  of  unregenerate  man,  are  unable,  by  their  own  natiu^al  pow- 
ers, to  understand,  to  believe,  to  accept,  to  think,  to  will,  to  begin, 
to  accomplish,  to  do,  to  })erform,  or  to  co-operate  in,  any  thing  at  all : 
but  are  wholly  and  entirely  corrupted,  entirely  d<ead  to  every  thing- 
good  ;  so  that  in  the  nature  of  man,  since  the  feU,  prior  to  his  regener- 
ation, there  is  not  a  spark  of  spiritual  power  existing,  by  which  he  can, 
through  his  owm  energy,  prepare  himself  for  the  grace  of  God,  or  ac- 
cept the  offered  grace,  or  be  susceptible  of  it,  or  apply  himself,  or 
accommodate  himself  to  it,  of  and  by  himself.  Nor  is  he  able  by  his 
own  powers  to  help,  to  do,  to  perform,  or  to  co-operate  in,  any  thing 
towards  his  conversion,  either  in  all  or  in  part,  even  in  the  least  or 
most  insignificant  portion,  but  he  is  the  servant  of  sin,  Joh'i  8,  34, 
and  the  captive  of  Satan,  by  whom  he  is  lead,  Eph.  2,  2  ;  2  Tim.  2, 
26.  Hence  the  natural  freewill  according  to  its  perverted  nature 
and  character,  is  efficient  and  active  in  that  alone  which  is  displeasirp* 
!  and  adverse  to  God. 


524  FORM  OF  CONCORD. DECLARATION. 

This  explanatory  and  general  reply  to  the  chief  question  and  point 
of  controversy  laid  down  in  the  introduction  of  this  article,  is  estab- 
lished and  confirmed  by  the  following  arguments,  which  we  shall  tran- 
scribe from  the  word  of  God.  And  although  they  be  opposed  to  -the 
proud  reason  and  the  philosophy  of  man,  yet  we  know  that  the  wisdom 
of  this  perverted  world  is  but  foolishness  in  the  sight  of  God,  and  that 
concerning  articles  of  faith  we  must  judge  from  the  word  of  God  alone. 

For,  in  the  first  place,  human  reason,  or  the  natural  understanding 
of  man,  though  he  still  may  have  an  obscure  spark  of  the  knowledge  of 
the  existence  of  God,  and  also  of  the  doctrine  of  the  law,  Rom.  1, 19, 
is  still  so  ignorant,  blind,  and  perverted,  that,  even  when  the  most  in- 
genious and  learned  persons  on  earth,  read  or  hear  the  Gospel  concern- 
ing the  Son  of  God,  and  the  promise  of  everlasting  salvation,  they 
are  nevertheless  unable  by  their  own  powers  either  to  perceive  it,  or 
to  comprehend  it,  or  to  understand  it,  or  to  believe  it,  and  to  hold  it 
as  truth.  But  the  greater  diligence  and  assiduity  they  apply  in  this 
respect  'to  comprehend  these  spiritual  things  with  their  reason,  the 
less  they  understand  or  believe ;  and  they  hold  them  all  as  mere 
foolishness  or  fables,  before  they  are  illuminated  and  taught  by 
the  Holy  Spirit.  1  Cor.  2, 14  :  "  The  natural  man  receiveth  not  the 
things  of  the  Spirit  of  God  ;  for  they  are  foolishness  unto  him  :  neither 
can  he  know  them,  because  they  are  spiritually  discerned."  1  Cor, 
1, 21 :  "  For  after  that,  in  the  wisdom  of  God,  the  world  by  wisdom 
knew  not  God,  it  pleased  God  by  the  foolishness  of  preaching  to  save 
them  that  believe."  Eph.  4, 17, 18  :  Those  who  are  not  regenerated 
through  the  Holy  Spirit,  "  walk  in  the  vanity  of  their  minds  ;  having 
the  understanding  darkened,  being  alienated  from  the  life  of  God, 
throucrh  the  io-norance  that  is  in  them,  because  of  the  blindness  of  their 
heart."  Matt.  13, 11 ,  13  :  ''  They  seeing,  see  not ;  and  hearing,  they 
hear  not ;  neither  do  they  understand."  But  "  it  is  given  unto  you 
to  know  the  mysteries  of  the  kingdom  of  heaven."  Rom.  3, 11, 12 : 
''  There  is  none  that  understandeth,  there  is  none  that  seeketh  after 
God.  They  are  all  gone  out  of  the  way,  they  are  together  become 
unprofitable ;  there  is  none  that  doeth  good,  no,  not  one."  Thus  the 
Scripture  calls  the  natural  man,  a  darkness  in  spiritual  and  divine 
things,  Eph.  5,  8 ;  Acts  26,  18  ;  John  1,5:  "  And  the  light  shineth 
in  darkness,"  (that  is,  in  this  dark,  blind  world  which  neither  knows 
nor  regards  God,)  "  and  the  darkness  comprehended  it  not."  Again, 
the  Scripture  teaches,  that  man  is  not  only  weak  and  sick,  but  en- 
tirely inanimate  and  dead  in  sin,  Eph.  2,  5 ;  Col.  2,  13. 

Now,  as  a  man,  who  is  physically  dead,  cannot  by  his  own  powers 
lit  and  prepare  himself  so  as  to  be  able  to  obtain  temporal  life  again ; 


OF    FKEEWILL.  '  525 

!  SO  man,  who  is  spiritually  dead  in  sin,  cannot  by  his  own  powers,  pre- 
pare or  apply  himself  for  the  attainment  of  spiritual  and  heavenly 
righteousness  and  life,  if  he  be  not  liberated  and  vivified  from  the 
death  of  sin,  by  the  Son  of  God. 

Therefore  the  Scripture,  in  spiritual  matters,  excludes  from  the 
understanding,  from  the  heart  and  will  of  the  natural  man,  every  apti- 
tude, capacity,  faculty,  and  power,  to  think,  understand,  know,  beo-in, 
will,  propose,  do,  operate,  or  co-operate  in,  any  thing  good  and  right, 
as  of  himself.  2  Cor.  3, 5:  "  Not  that  we  are  sufficient  of  ourselves  to 
think  any  thing  as  of  ourselves  ;  brt  our  sufficiencyis  of  God."  Rom. 
3, 12  :  "  They  are  together  become  unprofitable^."  John  8, 37  :  "  My 
word  hath  no  place  in  you."  John  1,5:  The  "  darkness  compre- 
hended it  not,"  or  received  it  not.  1  Cor.  2, 14 :  "  The  natural  man 
receiveth  not,"  or  as  the  Greek  word  properly  expresses  it,  lays  hold 
on  or  apprehends,  accepts  not,  "  the  things  of  the  Spirit  of  God  ;" 
or  he  is  not  susceptible  of  spiritual  matters;  "for  they  are  foolishness 
unto  him :  neither  can  he  know  them."  Much  less  is  he  able  to  be- 
lieve the  Gospel  truly,  or  to  give  assent  to  it,  and  to  hold  it  as  truth. 
Rom.  8,  7  :  "  The  carnal,"  or  the  natural  man's,  "  mind  is  enmity 
against  God :  for  it  is  not  subject  to  the  law  of  God,  neither  indeed 
can  be."  And  in  a  word,  it  will  ever  remain  true,  as  the  Son  of  God 
declares,  John  15, 5  :  "  Without  me  ye  can  do  nothing."  And  Paul, 
Phil.  2,  13 :  "  It  is  God  which  worketh  in  you,  both  to  will  and  to 
do  of  his  good  pleasure."  This  delightful  declaration  is  very  con- 
solatory to  all  pious  Christians  who  feel  and  discover  in  their  hearts 
a  little  spark,  a  desire  for  the  grace  of  God  and  eternal  salvation, 
to  know  that  God  has  kindled  this  feeling  of  true  piety  in  their 
hearts,  and  that  he  will  still  further  strenothen  them  in  their  o-reat 
weakness,  and  aid  them  in  persevering  in  the  true  faith  to  the  end. 
To  this  end  may  be  referred  all  the  prayers  of  the  saints,  in  which 
they  entreat  God  to  teach,  to  illumine,  and  to  sanctify  them.  And 
even  by  these  prayers  they  intimate,  that  by  their  own  natural  pow- 
ers, they  cannot  have  that  which  they  entreat  of  God.  As  David, 
in  the  119th  Psalm,  entreats  God  more  than  ten  times,  to  im- 
part unto  him  understanding,  so  that  he  may  cpmprehend  and  learn 
his  divine  doctrine  rightly  ;  see  verses  18,  27,  33,  34,  36,  43,  66,  73, 
144,  169.  And  similar  prayers  there  are  in  the  writings  of  Paul, 
Eph.  1,  17,  18 ;  Col.  1,  9 ;  Phil.  1,  9.  These  prayers  and  declara^ 
tions  concerning  our  ignorance  and,  impotence  were  not  written  that 
"we  should  become  indolent  and  remiss  in  reading,  hearing,  and  medi- 
tating on  the  word  of  God  ;  but  that  we  should  first  thank  God  from 
our  hearts,  because  he  has  liberated  us  from  the  darkness  of  ignorance 


526  'form    Ol-    CONCOKI). DECLARATION. 

and  the  captivity  of  sin  and  death,  through  his  Son,  and  regenerated 
and  iHurained  us  through  baptism  and  the  Holy  Spirit. 

And  after  God  has  made  the  beginning  through  his  Holy  Spirit  in 
baptism,  and  kindled  and  wrought  true  knowledge  of  God  and  faith 
in  our  hearts,  we  should  entreat  him  incessantly,  to  cherish  in  us  faith 
and  his  heavenly  gifts  through  this  same  Spirit  and  through  his  grace, 
by  daily  exercise  in  reading  and  meditating  on  the  word  of  God,  and 
to  strengthen  us  daily,  and  to  preserve  us  to  the  end.  For  unless 
God  himself  discharges  the  office  of  teacher  and  preacher,  we  can 
study  and  learn  nothing  that  is  acceptable  to  him  and  salutary  to  our- 
selves and  others. 

In  the  second  place,  the  word  of  God  testifies,  that  in  divine  things, 
the  understanding,  heart,  and  will  of  natural,  unregenerate  man,  are 
not  only  wholly  and  entirely  alienated  from  God,  but  adverse  to  him, 
and  inclined  to  all  evil.  Again,  man  is  not  only  weak,  impo- 
tent, and  dead  to  good,  but  so  dreadfully  perverted,  poisoned, 
and  polluted  through  original  sin,  that  by  nature  and  character  he 
is  altogether  evil,  and  hostile,  and  inimical  to  God,  actively  and 
energetically  engaged  in  doing  every  thing  that  is  displeasing 
and  opposed  to  God.  Gen.  8,  21 :  "  The  imagination  of  man's 
heart  is  evil  from  his  youth."  Jer.  17,  9:  "The  heart  is  de- 
ceitful above  all  things,  and  desperately  wicked  ;"  or  perverted  and 
full  of  wretchedness  which  cannot  bo  fiithomed.  St.  Paul,  Rom.  8, 
7,  explains  this  passage  :  "  The  carnal  mind  is  enmity  against  God." 
Gal.  5, 17:  "  The  flesh  lusteth  against  the  Spirit,  and  these  are  con- 
trary the  one  to  the  other."  Rom.  7,  14  ;  ch.  18,  23  :  "  We  know 
that  the  law  is  spiritual :  but  I  am  carnal,  sold  under  sin."  And  imme- 
diately afterwards:  "  I  know  that  in  me  (that  is,  in  my  flesh)  dwel- 
leth  no  good  thing.  For  I  delight  in  the  law  of  God,  after  the  in- 
ward man,"  who  is  regenerated  through  the  Holy  Spirit :  "  but  I 
see  another  law  in  ray  members,  warring  against  the  law  of  my  mind, 
and  bringino;  me  into  captivitv  to  the  law  of  sin." 

If  then  in  saint  Paul  and  other  regenerate  persons,  the  natural  or 
carnal  freewill,  even  after  regeneration,  strives  against  the  law  of 
God,  much  more  will  it,  pr-evious  to  regeneration,  be  rebellious  and 
inimical  to  the  law  and  will  <?f  God.  Hence  it  is  evident, — as  we 
have  more  fully  shown  in  the  article  concerning  original  sin,  to  which, 
for  the  sake  of  brevity,  we  will  refer, — that  freewill  by  its  own  na- 
tural powers  cannot  effect,  or  co-operate  in  effecting,  any  thing  to- 
wards its  own  conversion,  righteousness,  and  salvation,  or  obey,  or 
believe,  or  give  assent  to,  the  Holy  Spirit  who  offers  to  it  the  grace 
of  God  and  salvation  throuo-h  the  Gospel  ;  but  in  consequence  of  its 


OF    FREEWILL.  527 

innate,  evil,  perverse  nature,  it  is  obstinately  opposed  to  God  and  his 
will,  unless  it  is  enlightened  and  governed  by  the  Spirit  of  God. 

Wherefore,  the  holy  Scripture  compares  the  heart  of  unregener- 
ate  man  to  a  hard  stone,  which  yields  not  to  the  touch,  but  resists, 
and  to  an  unpolished  block,  and  to  a  wild,  obstinate  beast;  not,  that 
man  since  the  fall  is  no  longer  a  rational  creature,  or  converted  to  God 
without  hearing,  and  meditating  on  the  divine  word  ;  or  unable  to 
understand,  or  voluntarily  to  do  or  to  omit  any  thing  good  or  evil  in 
external  and  civil  matters.* 

For  as  doctor  Luther  in  his  comment  on  the  ninetieth  Psalra,t 
asserts,  that  in  civil  and  external  things  which  pertain  to  nourishment 
and  physical  wants,  man  is  ingenious,  rational,  and  very  active  ;  but  in 
spiritual  and  divine  matters  relative  to  the  salvation  of  the  soul, 
he  is  like  a  pillar  of  salt ;  like  Lot's  wife ;  yes,  like  wood  and  stone ; 
like  a  dead  image,  which  uses  neither  eyes  nor  mouth,  neither  mind 
nor  heart ;  since  man  neither  sees  nor  perceives  the  horrid  and  severe 
wrath  of  God  in  consequence  of  sin  and  death  :  but  he  ever  perseveres 
in  his  security  even  knowingly  and  willingly ;  and  thus  he  falls  into 
thousands  of  dangers,  and  finally  into  eternal  death  and  condemna- 
tion. And  here  no  prayer,  no  supplication,  no  admonition,  yea,  no 
menace,  no  rebuke,  avails  any  thing ;  nay,  teaching  and  preach- 
ing are  all  lost  on  him,  before  he  is  illuminated,  converted,  and  reo-ener- 
ated  through  the  Holy  Spirit.  And  for  this  renovation  of  the  Spirit, 
man  alone  was  created,  not  a  stone  or  a  block.  And  althouo-h, 
according  to  his  severe  and  righteous  judgment,  God  has  cast  away 
in*o  perdition  the  fallen  spirits;  yet  out  of  his  pure  mercy  he  has 
desired  the  miserable,  lallen,  human  nature  again  to  become  and 
to  he  suscepiib/e,  to  be  a  participcmt  of  conversion,  of  the  grace  of  God, 
and  of  eternal  lite,  not  through  any  of  its  own,  natural  and  active,  or 
efficient  fitness,  aptitude,  or  capacity — for  the  nature  of  man  is  in 
open  hostility  to  God — but  out  of  pure  grace,  through  the  merciful 
and  efficacious  operation  of  the  Holy  Spirit.  And  this  doctor  Luther 
calls  capacity,  (not  active,  Init  passive,)  which  he  thus  explains : 
Quando  Patres  liberum  arbitrium  defendimt,  rnpacitatem  lihertatis 
ejus  prcedicant,  quad  scilicet  rerti  potest  ad  bonmn  per  gra.tiam  Dei, 
et  fieri  revem  liberum,  ad  quod  creatum  est.  That  is:  "When  the 
Fathers  defend  freewill,  they  speak  of  it,  as  being  capable  of  liberty, 
in  such  a  manner,  that  through  the  grace  of  God,  it  can  be  converted 


*See  doctor  Luther  on  the  sixth  chapter  of  Hosea. 

t  A2;iiin.  in  tlT^  rhiirf-b  Postil  on  the   Epistle    on  Christmns.  Tit.  3.     Again,  on 

th"  'losp^!    l},-iii)' in'r  '    lll.pn-l    r.pip)iin)!,r. 


528  FORM  OF  CONCORD. DECLARATION. 

to  good,  and  be  truly  free,  for  which  purpose  it  was  created  in  the 
beginning  ;"  vol.  1,  page  236.  And  similarly  to  this  Augustine  also, 
book  2,  wrote  against  Julian. 

But  before  man  is  enlightened,  converted,  regenerated,  renewed, 
and  drawn  by  the  Holy  Spirit,  he  can  of  himself  and  by  his  own  na- 
tural powers,  as  little,  begin,  effect  or  co-operate  in  effecting  any 
thing  in  spiritual  matters  and  to  his  own  conversion  or  regeneration, 
as  a  stone,  a  block,  or  a  clod.  For,  although  he  can  control  his  physi- 
cal members,  and  hear  the  Gospel,  and  meditate  on  it  in  some  meas- 
ure, and  speak  of  it  too, — as  among  the  Pharisees  and  hypocrites, — 
yet  he  still  regards  it  as  foolishness,  and  cannot  believe  it ;  and  in 
this  case  he  is  worse  than  a  block,  because  he  is  perverse  and  hostile 
to  the  will  of  God,  if  the  Holy  Ghost  is  not  efficacious  in  him,  and 
does  not  enkindle  and  work  in  him  faith,  obedience,  and  other  virtues 
which  are  pleasing  in  the  sight  of  God. 

For,  in  the  third  place,  the  holy  Scriptures  ascribe  conversion, 
faith  in  Christ,  regeneration,  renovation,  and  all  that  pertains  to  their 
real  beginning  and  accomplishment,  not  to  the  human  powers  of  the 
natural  freewill,  either  as  to  the  whole,  or  half,  or  any,  the  least  or 
most  insignificant  part ;  but  in  solidwm,  that  is,  wholly  and  entirely 
to  divine  operation  and  the  Holy  Spirit  alone,  as  also  the  Apology 
testifies : 

"  We  attribute  to  the  faculties  of  the  mind  and  the  freedom  of  will 
an  ability,  to  some  extent,  to  live  outwardly  honest,  and  to  the  op- 
eration of  the  Holy  Spirit  alone  the  act  of  being  born  anew,  and  the 
formation  of  another  heart,  mind,  and  disposition  within,"  page  202. 
Which  Holy  Spirit  opens  the  understanding  and  the  heart,  to  under- 
stand the  Scriptures  and  to  attend  to  the  word,  as  it  is  written,  Luke 
24,  45:  "  Then  opened  he  their  understanding,  that  they  might  un- 
derstand the  Scriptures.'-  Again,  Acts  16, 14  :  "A  certain  woman, 
named  Lydia,  heard  us:  whose  heart  the  Lord  opened,  that  she  at- 
tended unto  the  things  which  were  spoken  of  Paul."  "  It  is  God 
which  worketh  in  you,  both  to  will  and  to  do,"  Phil.  2, 13.  "  Gives 
repentance,"  Acts  5,  31 ;  2  Tim.  2,  25.  "  Unto  you  it  is  given  to 
believe  on  him,"  Phil.  1,  29.  "  It  is  the  gift  of  God,"  Eph.  2,  8. 
"  This  is  the  work  of  God,  that  ye  believe  on  him  whom  he  hath 
sent,"  John  6, 29.  The  Lord  gives  a  heart  to  perceive,  and  eyes  to 
see,  and  ears  to  hear,  Deut.29,  4 ;  Matt.  13,  16.  He  is  a  Spirit  of 
regetierafion  and  rcneioal,  Tit.  3,  5, 6.  "  I  will  take  the  stony  heart 
out  of  their  flesh,  and  will  give  them  a  heart  of  flesh  ;  that  they  may 
walk  in  my  statutes,"  Ezek.  11, 19  ;  ch.  36, 26  ;  Deut.  30,  6  ;  Psalm 
51,  10.     "We  are  created  in  Christ  Jesus  unto  2"Ood  works,"  Eph. 


OF    FREEWILL.  529 

2,  10.  "  If  any  man  be  in  Christ,  he  is  a  new  creature,"  2  Cor.  5, 
17 :  Gal.  6,  1Ö.  And  in  a  word,  "  Every  good  gift,  and  every  per- 
fect gift,  is  from  above,  and  comelh  down  from  the  Father  of  lights," 
James  1,  17.  "  No  man  can  come  to  me,  except  the  Father  draw 
him,"  John  6,  44.  "  No  man  knowcth  the  Father,  save  the  Son, 
and  he  to  whomsoever  the  Son  will  reveal  him,"  Matt.  11,  27.  "  No 
man  can  say  that  Jesus  is  the  Lord,  but  by  the  Holy  Ghost,"  1  Cor. 
12, 3.  "  Without  me,"  says  Christ,  "  ye  can  do  nothing,"  John  15, 
5.  "Our  sufficiency  is  of  God,"  2  Cor.  3,  5.  "What  hast  thou 
that  thou  didst  not  receive  ?  Now,  if  thou  didst  receive  it,  why  dost 
thou  glory  as  if  thou  hadst  not  received  it  ?"  1  Cor.  4,  7.  Concern- 
ing this  passage  of  Scripture  particularly  St.  Augustine  writes, 
that  by  it  he  was  induced  to  renounce  his  former  erroneous  opinion, 
in  which  he  held,  concerning  predestination,  cap.  3  :  Gratiam  Dei  in 
eo  tan^nm  consistere,  quoii  in  prceconio  veritaiis,  Dei  vrluntas  ncbis 
revelaretur ;  ut  auf  em  prcedicato  nobis  Evangelio  cons  eniir  emus,  nos- 
trum esse  proprium,  et  ex  nobis  esse.  Item,  Krravi,  inquit,  cum 
diccrem,  nostrum  esse  credere  et  velle,  Dciautem  dare  credent ibus  et 
volentibus  facultatem  operandi.  That  is : — "  I  have  erred,  having 
maintained  that  the  grace  of  God  consists  alone  in  God's  revealing 
his  will  in  the  decimation  of  truth:  but  that  to  give  assent  to  the 
preached  Gospel,  is  our  own  work,  and  that  this  lies  in  our  power." 

Again,  he  says,  "  I  have  erred  in  asserting  that  it  lies  within  our 
power  to  believe  the  Gospel,  and  to  will :  but  that  it  is.the  work  of  God 
to  give  those  who  believe,  and  those  who  will,  the  power  of  operating." 

The  doctrine  opposed  to  freewill  is  foimded  in  the  word  of  God  ;  and 
it  is  in  conformity  with  the  Augsburg  Confession,  and  other  writings 
too,  which  we  mentioned  above,  as  the  following  testimonies  show. 

In  the  twentieth  article,  the  Confession  thus  declares:  "Because 
the  Holy  Spirit  is  given  through  faith,  the  heart  becomes  qualified  to 
perform  good  works.  For  before  this,  while  it  is  without  the  Holy 
Spirit,  it  is  loo  weak  ;  besides  it  is  in  the  power  of  Satan,  who  urges 
frail  imman  nature  to  many  sins."  And  immediately  afterwards: 
"  For  without  faith  and  out  of  Christ,  human  nature  and  human  abil- 
ity are  much  too  weak  to  do  good  works,"  page  28. 

From  these  words  it  is  mmifest,  that  the  Augsburg  Confession  by 
no  means  acknowledges  the  human  will  as  free  in  spiritual  matters  ; 
but  it  affirms  that  man  is  the  captive  of  Satan.  How  then  should  he, 
by  his  own  powers,  be  able  to  turn  to  the  Gospel  or  to  Christ? 

The  Apology  teaches  thus  concerning  freewill :  "  And  we  also  af- 
firm that  the  understanding  does  possess  some  portion  of  freewill ;  for 
lin  determining  a  matter  which  is  presented  and  rendered  apparent  to 

67 


530  FORM  OF  CONCORD. DECLARATION. 

the  power  of  reason,  we  possess  a  freewill."  And  a  little  afterwards : 
*'  The  hearts  which  are  without  the  Holy  Ghost,  are  without  the  fear 
of  God,  without  faith,  without  confidence,  they  do  not  believe  that  God 
hears  them,  that  he  forgives  them  their  sins,  that  he  assists  them  in 
time  of  need  :  for  this  reason  they  are  ungodly.  Now,  '  a  corrupt 
tree  cannot  bring  forth  good  fruit/  Matt.  7,  18;  and  'without  faith 
it  is  impossible  to  please  God,'  Heb.  11,  6;  wherefore,  even  admit- 
ting that  there  may  be  some  ability  within  us  to  perform  these  exter- 
rml  duties,  we  still  affirm  that  the  liberty  of  the  will,  and  the  powers 
of  the  mind,  accomplish  nothhvg  in  spiriiual  matters,''^  P'^gc  200 
and  201.  Hence  it  is  easy  to  perceive- that  the  Apology  ascribes  no 
powers  to  the  human  will,  either  to  begin  any  thing  goody  or  to  co- 
operate of  itself. 

From  the  Articles  of  Smalcald  the  following  errors  concerning  free- 
will are  alsorejected  : — "  That  manhasfreedom  oi'will  to  do  good,  and 
to  omit  evil."  And  immediately  afterwards  the  following  error 
is  rejected, — "  It  is  not  founded  in  the  Scripture,  that  the  Holy 
Ghost  with  his  grace,  is  necessarily  requisite  to  a  good  work," 
page  291. 

It  is  further  stated  in  the  Articles  of  Smalcald,  thus:  '*^And  this 
repentance  continues  with  Christians  till  death  ;  for  it  strives  against 
sins  remaining  fn  the  flesh  during  the  whole  course  of  life,  as  Paul, 
Rom. 7,  23,  testifies,  that  lie  struggles  against  the  law  of  hismembers, 
and  this  he  does  not  by  his  own  strength,  but  through  the  gifts  of  the 
Holy  Spirit,  which  follow  after  the  remission  of  sins.  These  gifts 
purify  the  heart  and  expel  the  remaining  shis daily,  anxl  makethe  rndi- 
■yidual  upright,  pure,  and  holy,"  page  298.  These  words  say  nothing 
in  reference  to  our  will ;  nor  do  they  assert  that  it  effects  any  thing  of  it- 
self, even  in  regenerated  persons  ;  but  they  ascribe  it  all  tO'  the  gift 
of  the  Holy  Spirit,  which  purifies  man,  and  daily  renders  hini'  more 
pious  and  holy  ;' and  from  this  operation  our  own  powers  are  entirely 
excluded. 

In' the  Larger  Catechism  of  doctor  Luther  it  is  written  r  "I  am  a 
part  and' a  member  of  this,"  (the  Christian  church,)  "  and  a  copart- 
ner of  all  the  blessings  which  it  has, — brought  in  and  incoqiorated 
with  it,  by  the  Holy  Ghost,  through  my  having  heard,  and  still 
continuing  to  hear  the  word  of  God  :'  which  is  the  first  step  towards 
entering  into  this  community.  For  before  w^e  had  come  to  this,"  (to 
the  Christian  church,)  "  we  were  entirely  the  subjects  of  Satan,  as 
those  who  knew  nothing  of  God  and  Christ,  Thus  until  the  last  day, 
the  Holv  Gliost  will  remain  w^th  the  holy  Christian  church,  through 
whiehh*'  pp!':xvad»'s  ns.  and  which  he  uses  for  tlic  purpos<^  of  proniiul- 


OF    FRJtlEWILI-  531 

gating  and  exercising  the  word ;  by  which  he  effects  and  extends 
sanctification,  which  daily  increases  and  becomes  stronger  in  faith 
and  the  fruits  that  he  produces,"  page  413.  In  this  passage 
the  Catechism  does  not  mention  our  freewill  or  co-operation  in  a  sin- 
gle instance ; .  but  it  attributes  all  to  the  Holy  Spirit ;  that  he  brings 
us  into  the  community  of  the  Christian  church,  through  the  ministry 
of  the  word  ;  that  he  sanctifies  us,  and  causes  us  to  increase  daily  in 
faith  and  good  works. 

And  although  the  regenerate  arrive  at  a  degree  of  improvement 
which  makes  them  desire  what  is  good,  makes  them  increase  and 
delightin  it;  yetthis,aswehave  stated  above, does notproceed from  our 
will  and  our  ability,  but  the  Holy  Spirit,  as  Paul  himself  speaks  concern- 
ing it,  works  this  willing  and  doing,  Phil.  2, 13.  So  also  in  Eph.  2., 
10,  he  ascribes  this  work  to  God  alone,  where  he  says:  "  We  are  hie 
workmanship,  created  in  Christ  Jesus  unto  good  works,  which  God 
hath  before  ordained  that  we  should  walk  in  them." 

In  the  Smaller  Catechism  of  doctor  Luther  it  is  thus  written.:  "  I 
believe  that  I  cannot  by  my  own  reason  or  strength  believe  in,  or  come 
to  Jesus  Christ  my  Lord  ;  but  that  the  Holy  Ghost  has  called  me  by 
the  Gospel,  enlightened  me  with  his  gifts,  sanctified  and  preserved. me 
in  the  true  faith,  even  as  he  calls,  assembles,  and  sanctifies  the  whole 
Christian  church  on  earth,  and  preserves  the  same  in. Christ  in  the  only 
right  faith,"  page  334. 

In  the  explanation  of  the  Lord's  Prayer,  in  the  second  petition,  we 
find  these  words;  "  How  does  this  come  to  pass,  namely,  that  the 
kingdom  of  God  comes  to  us?  Ans. — When  our  heavenly  Father 
grants  us  his  Holy  Spirit^  so  that  we  through  his  grace  believe  his 
blessed  word,  and  live  godly,"  page  335. 

These  testimonies  affirm,  that  by  our  own  strength  we  are  unable 
to  come  to  Christ,  but  that  God  must  grant  us  his  Holy  Spirit,  by 
whom  we  are  enlightened  and  sanctified,  and  thus  throuo-h  faith  wtc 
are  brought  to  Christ,  and  preserved  with  him.  And  here  neither 
our  W'ill  nor  our  co-operation  is  mentioned. 

And  besides  these,  we  shall  transcribe  a  declaration  in  .which  doctor 
Luther  afterwards  declares  with  a  protest,  in  his  Larger  Confession 
on  the  holy  sacrament  of  the  Lord's  Supper,  that  he  intends  to  per- 
severe in  this  doctrine  to  the  end  of  his  life,  in  these  words :  "  Hereby 
I  reject  and  condemn  as  erroneous,  all  the  dogmas  which  extol 
our  freewill ;  as  they  militate  directly  against  the  aid  and  grace 
of  our  .Savior  Jesus  Christ.  For  since,  out  of  Christ,  death  and  sin 
are  our  lords,  and  the  devil  is  our  Prince  and  our  God,  here  there 
ean  be  no  power  nor  strength,  no  wisdom  nor  understanding,  by 


532  FORM    OF    CONCORD.— DECLARATION. 

which  we  can  prepare  ourselves  for  righteousness  nnd  life,  o  ■  search  af- 
ter them;  but  we  are  blind  and  captive,  the  slaves  of  sin  and  Satan, 
doing  and  thinking  that  which  pleases  him,  and  which  is  adverse  to 
God  and  his  commandments." 

In  these  words  doctor  Luther,  of  pious  and  sacred  memory,  attrib- 
utes no  ability  of  its  own  to  our  fieewiil,  to  prepare  itself  for  riij;hte- 
ousness  or  to  search  after  it,  But  he  asserts  that  man  is  darkened 
and  fettered,  doing  the  will  of  Satan  alone,  and  that  which  is  displeas- 
ing to  the  Lord  God.  Wherefore,  here  there  can  be  no  co-operation 
of  our  will  in  the  conversion  of  man  ;  and  man  must  be  drawn,  and 
born  anew  of  God  :  otherwise  there  is  no  thought  in  our  hearts, 
which  might  of  itself  turn  unto  the  holy  Gospel  to  embrace  it.  Thus 
too  has  doctor  Luther  written  against  Erasmus,  concerning  this  mat- 
ter in  his  work  de  Servo  Arhitrio,  that  is,  concerning  the  servile  will 
of  man,  and  explained  and  supported  this  point  with  strength  and 
elegance.  And  afterwards  in  his  excellent  comrnentary  on  the  book 
of  Genesis,  and  especially  on  the  twenty-sixth  chapter,  he  repeats  and 
enforces  it.  And  in  this  place  he  also  secured  in  the  best  and  most 
careful  manner,  several  other  particular  disputations  collaterally  intro- 
duced by  Erasmus;  for  instance  concerning  absolute  necessity, 
against  all  misapjirehension  and  perversion,  as  to  what  he  meant  by 
them,  and  how  iie  wished  them  to  be  understood.  To  this  for  the 
present  we  will  only  refer. 

Wherefore  the  doctrine  is  erroneous,  in  which  it  is  intimated,  that 
even  unregenerate  man  has  so  much  ability  as  to  desire  to  em- 
brace the  Gospel,  and  comfort  himself  by  it ;  and  that  thus  the  natu- 
ral will  of  man  co-operates  in  effecting  something  in  his  conversion. 
For  this  false  opinion  is  repugnant  to  the  holy  Scriptures,  to  the  Chris- 
tian Augsburg  Confession,  to  the  Apology,  the  Articles  of  Smalcald, 
the  Larger  and  Smaller  Catechism§  of  Luther,  and  to  other  writings 
of  this  most  excellent  and  enlightened  theologian. 

The  doctrine,  however,  concerning  the  impotence  and  depravity  of 
our  natural  freewill,  and  the  doctrine  that  our  conversion  and  regen- 
eration are  the  work  of  God  alone,  and  not  of  our  own  powers,  are 
abused  in  an  unchristian  manner,  both  by  the  enthusiast  and  the  lib- 
ertine ;  and,  in  consequence  of  their  expressions,  many  persons  become 
dissolute  and  vile,  indolent  and  remiss  in  all  Christian  exercises,  in 
prayer,  reading,  and  pious  meditation — presuming  to  say  :  "  Since, 
by  our  o\vn  natural  powders,  we  are  unable  to  convert  ourselves  to  God, 
we  will  ever  strive  against  him  entirely,  or  wait  till  he  converts  us, 
by  his  power,  against  our  will ;  or,  because  we  can  do  nothing  in  these 
spiritual  matters,  but  all  is  the  operation  of  the  Hply  Spirit,  we  wilj 


OF    FREEWILL.  533 

neither  rej;ard  the  word  nor  the  sacraments,  nor  hear,  nor  read,  but 
wait  till  God  from  heaven  infuses  into  us  his  gifts  without  means,  so 
that  we  can  really  feel  and  clearly  perceive  in  oui selves  that  God  has 
converted  us." 

And  others  dejected  in  spirit,  not  rightly  understanding  that  pious 
doctrine  concerning  freewill,  might  perhaps  fall  into  these  perplexing 
thoughts  and  perilous  doubts :  whether  God  has  chosen  them,  and 
whether  he  will  work  in  them  also  his  gifts  through  the  Holy  Spirit; 
especially  when  they  find  no  firm  and  ardent  faith,  no  prompt  obedi- 
ence in  their  hearts,  but  mere  infirmity,  misery,  and  anguish. 
.  For  these  reasons,  we  shall  now  show  further  from  the  word  of 
God,  how  man  is  converted  to  God,  how  and  through  what  means, 
(namely,  through  the  oral  word  and  the  holy  sacraments,)  the  Holy 
Spirit  is  efficacious  in  us,  and  will  work  and  create  in  our  hearts  true 
repentance,  faith,  and  new  spiritual  poweis  and  faculties  unto  good, 
and  how  we  should  conduct  ourselves  with  regard  to  these  means, 
and  how  we  should  use  them. 

It  is  not  the  will  of  God  that  any  one  should  be  damned,  but  that 
all  persons  should  turn  unto  him,  and  be  saved  eternally.  "  As  I  live, 
sayeth  the  Lord  God,  I  have  no  pleasure  in  the  death  of  the  wicked; 
but  that  the  wicked  turn  from  his  way  and  live,"  Ezek.  33,  11. 
*^  For  God  so  loved  the  world,  that  he  gave  his  only-begotten  Son, 
that  whosoever  believeth  in  him  should  not  perish,  but  have  everlast- 
ing life,"  John  3,  16. 

For  this  reason,  God  through  his  ineffable  goodness  and  mercy, 
causes  his  divine  and  immutable  law,  and  his  marvellous  counsel  con- 
cerning our  redemption,  namely,  the  holy,  the  only  saving  Gospel  con- 
cerning his  eternal  Son,  our  only  Savior  and  Redeemer,  Jesus  Christ, 
to  be  publicly  preached.  Through  this  preaching  he  convenes  for 
himself  an  eternal  church  from  the  human  race,  and  works  in  the 
minds  of  men  true  repentance,  a  knowledge  of  sin,  and  genuine  faith 
in  Jesus  Christ,  the  Son  of  God.  And  it  is  the  will  of  God  throuo^h 
these  means  and  no  others,  namely,  through  his  holy  word,  when  it 
is  either  preached,  heard,  or  read,  and  through  the  use  of  the  sacra- 
ments according  to  his  word,  to  call  men  unto  everlasting  salvation, 
to  draw  them  unto  himself,  to  convert  them,  regenerate  them,  and 
sanctify  them.  Since  "  the  world  by  wisdom  knew  not  God,  it  pleased 
God  by  the  foolishness  of  preaching  to  save  them  that  believe,"  1  Cor. 
,1,  21.  "  Peter  shall  tell  thee  what  thou"  and  thy  whole  house 
"  ought  to  do"  to  be  saved,  Acts  10,  6.  "  Faith  cometh  by  hearing, 
and  hearing  by  the  word  of  God,"  Rom.  10, 17.  "  Sanctify  them," 
leather,  "  through  thy  truth ;  thy  word  is  truth.     Neither  pray  I  for 


534  FORM  or  CONCOKD. DECLAHATIO?;. 

these  alone,  but  for  them  also  which  shall  believe  on  me  through  their 
word,"  John  17,  17,  20.  Wherefore,  the  eternal  Father  proclaims 
from  heaven  concerning  his  beloved  Son,  and  all  who  preach  repen- 
tance and  the  remission  of  sin  in  his  name  : — "  Hear  ye  him,"  Matt. 
17,5. 

Now,  this  preaching  all  those  ought  to  hear,  who  wish  to  be  saved. 
For  the  preaching  of  God's  word  and  the  hearing  of  it,  are  the  in- 
struments of  the  Holy  Spirit,  by,  with,  and  through  which  he  wishes 
to  operate  efficaciously,  and  to  convert  men  unto  God,  and  to  work 
in  them  both  to  will  and  to  do. 

This  word,  even  a  man  who  is  not  converted  to  God,  and  is  not  re- 
generated, can  hear  and  read  externally.  For  in  these  outward  things, 
as  we  stated  above,  man,  even  since  the  fall,  has  a  freewill  to  some 
extent,  so  that  he  can  go  to  church  and  hear  or  not  hear  the  preaching. 

Through  this  means  or  instrument,  namely,  the  preaching  and  the 
hearing  of  his  word,  God  works  in  us,  and  softens  our  hearts,  and 
draws  man,  so  that  through  the  preaching  of  the  law,  he  perceives 
his  sins  and  the  wrath  of  God,  and  feels  true  terror,  contrition,  and 
sorrow  in  his  heart.  And  through  the  preaching  and  meditation  of 
the  holy  Gospel,  offering  the  most  gracious  remission  of  sins  in  Christ, 
a  spark  of  faith  is  enkindled  in  him  ;  he  embraces  the  forgiveness  of 
sins  for  Christ's  sake,  and  consoles  himself  with  the  promises  of  the 
Gospel ;  and  thus  the  Holy  Spirit  (who  works  all  this)  operates  in 
the  heart. 

Now,  although  both  the  planting  and  the  w-atering  by  the  preacher, 
and  the  running  and  willing  by  the  hearer,  would  be  in  vain,  and  con- 
version would  not  follow,  were  not  the  power  and  operation  of  the  Holy 
Spirit  superadded,  who  through  the  word  preached  and  heard, 
enhghtens  and  converts  the  heart,  so  that  individuals  believe  such 
word,  and  give  their  assent  to  it. 

Yet  neither  the  preacher  nor  the  hearer  should  doubt  of  this  grace 
and  operation  of  the  Holy  Spirit;  but  he  should  feel  assured,  when 
the  W'Ord  of  God  is  preached  purely  and  sincerely  according  to  the 
command  and  will  of  God,  and  people  listen  to  it  with  diligence  and 
earnestness,  and  meditate  upon  the  same,  that  God  is  certainly  pres- 
ent with  his  grace,  and  gives,  as  stated  above,  that  which  man  cannot 
otherwise  receive  or  give  by  his  own  strength.  For  with  respect  to 
the  presence,  the  operations,  and  the  gifts  of  the  Holy  Ghost,  no  one 
ought,  and  no  one  can  always  judge  ex  sensu,  how  and  when  man  per- 
ceives these  in  his  heart ;  but  since  these  frequently  occur  and  are  con- 
cealed under  our  great  imperfections,  we  should  be  certain  from,  and 


OF    FREEWILL.  535 

■agreeably  to,  the  promise,  that  the  preached  and  the  heard  word  of  God 
is  an  office  and  a  work  of  the  Holy  Spirit ,  through  which  he  is  certainly 
efficacious  and  works  in  our  hearts,  2  Cor.  2, 14,  ch.  3,  5. 

If,  however,  a  person  refuse  to  hear  preaching  and  to  read  the  word 
of  God,  if  he  scorn  the  word  and  the  church  of  God,  and  thus  perish 
in  his  sins,  he  can  neither  console  himself  with  the  eternal  election  of 
God,  nor  obtain  his  mercy  ;  for  Christ,  in  whom  we  are  chosen,  offers 
unto  all  persons  his  grace  in  the  word  and  in  the  holy  sacraments,  and 
earnestly  desires  us  to  hear  it ;  and  he  has  promised,  that  where  two 
or  three  are  gathered  together  in  his  name,  and  are  occupied  with  his 
holy  word,  there  he  will  be  in  their  midst.  Matt.  18,  20. 

But  if  a  person  contemns  the  instrument  or  medium  of  the  Holy 
Spirit,  and  will  not  hear,  it  is  not  using  him  with  injustice,  if  the  Holy 
Spirit  does  not  enlighten  him,  but  peimits  him  to  remain  and  perish 
in  the  darkness  of  his  unbelief;  concerning  which,  Matt.  23,  37,  it  is 
written :  "  How  often  would  I  have  gathered  thy  children  together, 
even  as  a  hen  gathereth  her  chickens  under  her  wings,  and  ye  would 
not!" 

And  in  this  case,  it  may  be  said  with  truth,  that  man  is  not  a  stone 
or  a  block.  For  a  stone  or  a  block  does  not  actively  oppose  him  who 
moves  it, — nor  does  it  understand  and  perceive  what  is  done  to  it, — as 
man  strives  with  his  will  against  God,  the  Lord,  until  he  is  converted : 
and  although  it  is  true,  that  man  prior  to  his  conversion  is  nevertheless  a 
rational  creature,  who  has  an  understanding  and  a  will,  but  not  an 
understanding  in  divine  things,  or  a  will  to  will  something  good  and 
salutary  :  yet  (as  stated  above)  he  can  do  nothing  at  ail  towards  his 
conversion,  andin  this  respect  he  is  much  worse  than  a  stone  or  a  block; 
for  he  strives  against  the  word  and  the  will  of  God,  until  God  aw^akens, 
enlightens,  and  renews  him  from  the  death  of  sin.     And  although  God 

^  does  not  force  man,  so  that  he  must  be  pious ;  (for  those  who  con- 
tinually resist  the  Holy  Ghost,  and  persevere  in  opposing  the  ac- 
knowledged truth, — as  Stephen  speaks  concerning  the  hardened 
Jews,  Acts  7,  51, — do  not  become  converted  ;)  yet  the  Lord  God 
draws  those  whom  he  converts,  and  so  draws  them,  that  out  of  a  dark- 
ened understanding,  is  created  an  enlightened  understanding,  and  out 
of  a  rebellious  will,  an  obedient  will.  And  this  the  Scripture  calls 
creating  a  new  heart,  Psalm  51,  10.  Wherefore  it  cannot  be  said 
with  coriectness,  that  man,  prior  to  his  conversion,  has  a  modum 
agendi,  mode  of  doing  something  good  and  salutary  in  divine  mat- 
ters. For  since  previous  to  his  conversion,  man  is  dead  in  sin, 
Eph.  2.  5,  there  can  be  no  power  in  him  to  effect  any  thing  good  in 

'  spirituni  m;!*«;!-^,  and  consequently  he  has  no  inodurii  npjendi,  no  mode 


536  FORM  OF  CONCORD. — DECLARATION. 

of  action,  in  divine  things.  If,  however,  we  speak  of  this  point,  how 
God  operates  in  man ;  the  Lord  God  has  nevertheless  a  Tnodwwi  a^endi, 
in  a  rational  creature,  and  another  mode  in  an  irrational  crea- 
ture, as  in  a  stone  or  a  block ;  yet  there  cannot,  however, 
be  any  modus  agendi,  mode  of  effecting  any  good  in  spiritual 
matters,  ascribed  to  man  before  his  conversion.  But  after  a  person 
has  been  converted,  and  is  thus  enlightened,  and  his  will  is  renewed, 
then  he  wills  that  which  is  good,  (so  far  as  he  is  born  anew  and  is  a 
new  creature,)  and  "  delights  in  the  law  of  God,  after  the  inward 
man,"  Rom.  7,  22.  And  thenceforth  so  far  and  so  long  as  he  is  led 
by  the  Spirit  of  God,  so  far  and  so  long  he  will  do  good  ;  as  Paul, 
Rom.  8,  14,  says:  "  As  many  as  are  led  by  the  Spirit  of  God,  they 
are  the  sons  of  God."  And  this  leading  of  the  Holy  Spirit  is  not  a 
coacfio,  ora  constraint,  but  the  converted  person  freely  performs  good, 
as  David  says  :  "  Thy  people  shall  be  willing  in  the  day  of  thy  pow- 
er," Psalm  110,3.  And  still  that  principle  which  St.  Paul  describes, 
Rom.  7,  22,  23,  25,  remains  even  in  the  regenerated  :  "  I  delight  in 
the  law  of  God,  after  the  inward  man  :  but  I  see  another  law  in  my 
members,  warring  against  the  law  of  my  mind,  and  bringing  me  into 
captivity  to  the  law  of  sin,  which  is  in  my  members."  Again,  "  So 
then,  with  the  mind  I  myself  serve  the  law  of  God  ;  but  with  the  flesh 
the  law  of  sin."  Again,  Gal.  5, 17  :  "  The  flesh  lusteth  against  the 
Spirit,  and  the  Spirit  against  the  flesh:  and  these  are  contrary  the 
one  to  the  other  ;  so  that' ye  cannot  do  the  things  that  ye  would." 

Hence  it  follows,  when  the  Holy  Spirit,  as  already  stated,  has  com- 
menced his  woik  of  regeneration  and  renovation  in  us,  through  the 
word  and  the  holy  sacraments,  that  then,  assuredly,  we  can 
and  should  co-operate  through  the  power  of  the  Holy  Ghost, — yet, 
however,  in  great  weakness.  But  this  co-operation  results,  not  from 
our  natural  and  carnal  powers,  but  from  the  new  powers  and  gifts, 
which  the  Holy  Spirit  has  begun  in  us  in  conversion,  as  St.  Paul,  2 
Cor.  6,  1,  gravely  admonishes  us  in  definite  terms,  "  as  workers  to- 
gether with  him,  not  to  receive  the  grace  of  God  in  vain."  And  from 
these  words  nothing  else  should  be  understood,  but  that  the  converted 
person  performs  good  so  far  and  so  long  as  God  governs,  leads,  and  di- 
rects him  with  his  Holy  Spirit ;  and  that  as  scon  as  God  withdraws  his 
merciful  hand  from  him,  he  cannot  persevere  in  obedience  to  God  a 
s'ngle  moment.  If,  however,  any  one  should  wish  to  understand  that 
declaration  of  Paul,  as  if  the  converted  person  co-operates  with  the 
Holy  Ghost  in  the  same  manner  as  two  horses  diaw  together  in  a 
carriage,it  can  in  no  way  be  conceded  without  violence  to  divine  truth. 

Therefore  there  is  a  great  difl'erence  betsvcea  baptized  and  unbap- 


OF    FREEWILL.  537 

I 

tized  persons.  For  since,  according  to  the  doctrine  of  St.  Paul,  Gal. 
3,  27,  all  who  have  been  baptized,  have  put  on  Christ,  and  thus  have 
been  trulv  regenerated,  have  arbitrium  liberatum  ;  that  is,  as  Christ, 
John  8,  36,  says,  are  made' free  again ;  for  this  reason,  they  can,  not 
only  hear  the  word,  but  also,  with  much  weakness  however,  assent  to 
and  receive  it. 

For,  since  in  this  life  we  receive  only  the  first  fruits  of  the  Spirit, 
and  since  regeneration  is  not  perfect,  but  only  commenced  in  us,  a 
perpetual  strife  between  the  flesh  and  the  Spirit  remains,  even  in  the 
elect  and  the  truly  regenerate.  For  we  may  trace  not  only  a  great 
difference  among  Christians — one  being  weak,  another  strong  in 
spirit ;  but  each  Christian  discovers  in  himself  also,  that  he  finds  him- 
self now  joyful  in  spirit,  and  now  timid  and  fearful,  now  ardent  inlove, 
strong  in  faith  and  hope,  and  now  cold  and  weak. 

If,  however,  those  who  are  baptized  act  contrary  to  their  con- 
science, permitting  sin  to  rule  over  them,  and  thus  aggrieve  and  lose 
the  Holy  Spirit  in  them;  they  need  not,  indeed,  be  rebaptized,  but 
they  must  be  reconverted,  as  nas  been  already  sufficiently  shown. 

For  it  is  certain,  that  in  true  conversion  there  must  a  change, 
new  inclinations,  and  new  emotions  take  place  in  the  understanding, 
will,  and  heart ;  namely,  that  the  heart  feel  the  sins,  fear  the  wrath 
of  God,  turn  itself  away  from  sin,  perceive  and  accept  the  promise  of 
grace  in  Christ,  have  good  spiritual  sentiments,  Christian  purposes, 
and  Christian  zeal,  and  strive  against  the  flesh.  For  where  none  of 
these  are  displayed,  there  also  no  true  conversion  can  exist.  Since, 
however,  the  question  is  concerning  the  efficient  cause,  that  is,  who 
works  this  in  us,  and  whence  man  has  it,  and  how  he  obtains  it ;  this 
pious  doctrine,  inasmuch  as  the  natural  powers  of  man  can  neither  do 
any  thing  nor  contribute  towards  his  conversion, — 1  Cor. 2, 14 ;  2  Cor. 
8, 5,  informs  us,  that  God  out  of  his  ineff'able  goodness  and  mercy  anti- 
cipates us,  and  causes  his  holy  Gospel  to  be  preached,  through  which 
the  Holy  Spirit  works  and  accomplishes  this  conversion  and  renovation 
in  us,  and  that  through  the  preaching  and  meditation  of  his  word  he  kin- 
dles in  us  faith  and  pious  virtues :  so  that  all  these  are  gifts  and  op- 
erations of  the  Holy  Spirit  alone.  This  doctrine  points  out  unto  us 
the  means  through  which  the  Holy  Ghost  begins  and  effects  these  feel- 
ings in  us  ;  it  also  admonishes  us  how  these  gifts  are  preserved,  con- 
firmed, and  augmented  ;  and  exhorts  us  not  to  permit  this  grace  of  God 
to  be  given  in  vain,  but  that  we  should  exercise  it  diligently,  and  medi- 
tate how  grievous  a  sin  it  is  to  obstruct  and  to  resist  this  operation  of 
the  Holv  Spirit. 

RR 


538  FORM  OF  CONCORD. — DECLARATION. 

0 

From  this  complete  exposition  of  the  whole  doctrine  concerning 
freewill,  the  questions  can  finally  be  decided,  about  which,  for  a  num- 
ber of  years,  controversies  have  been  agitated  in  the  churches  of  the 
Augsburg  Confession;  namely.  An  homo  ante,  in,  vel post  conversi- 
onem  Spiritui  Sancto  repugnet  ?  vel  pure  passive  se  habeat  ?  an 
homo  convertatur  ut  iruncus  ?  an  Spiritus  Sanctus  dctur  repugnan- 
iibus  ?  et  an  conversio  hominis  fiat  per  modum,  coaciicnis  ?  That 
is : — Whether  man,  before,  in,  or  after  his  conversion,  strives  against 
the  Holy  Spirit,  and  whether  he  does  nothing  at  all,  but  merely  suf- 
fers what  God  works  in  him.  And  then,  whether  in  his  conversion 
man  is  like  a  block.  Lastly,  whether  the  Holy  Spirit  is  given  to  those 
who  resist  him.  Again,  whether  conversion  takes  place  through  con- 
straint, so  that  God  forces  them  to  their  conversion  with  violence 
against  their  will.  By  this  decision  the  contrary  doctrine  and  errors 
ean  be  perceived,  refuted,  censured,  and  rejected  ;  as: 

1.  The  insensibility  of  the  Stoics  and  the  Manicheans,  that 
whatever  happens,  must  thus  happen,  et  hominem  coactum  om" 
nia  facere ;  that  is,  that  man  perfoyns  all  that  he  does,  through 
constraint,  and  that  the  will  of  man  has  no  freedom  or  ability 
even  in  external  operations,  to  regulate  his  conduct  in  accordance 
with  outward  civil  justice  and  honorable  discipline  to  some  extent, 
and  to  avoid  outward  sins  and  vices  ;  or,  that  the  will  of  man  is  forced 
to  external  evil  deeds,  lasciviousness,  rapine,  murder,  &e. 

2.  We  reject  the  gross  error  of  the  Pelagians,  that  freewill 
is  able  by  its  own  natural  powers,  without  the  aid  of  the  Holy 
Spirit,  to  convert  itself  to  God,  to  believe  the  Gospel,  and  to  be  obe- 
dient to  the  law  of  God  with  the  whole  heart,  and  thus,  with  this  its 
voluntary  obedience,  to  merit  the  remission  of  sins  and  eternal  life. 

3.  We  reject  the  error  of  the  papists  and  the  schoolmen 
who  have  more  ingeniously  introduced  the  false  opinion,  teach- 
ing, that  man  is  able  by  his  own  natural  powers  to  begin  a  virtuous 
lite  and  his  own  conversion,  and  that,  since  man  is  too  weak  to  ac- 
complish that  which  was  begun  by  his  ov/n  natural  powers,  the  Holy 
Spirit  comes  to  his  assistance. 

4'.  W^e  reject  the  doctrine  of  the  Synergists,  who  pretend  that  man 
is  not  entirely  dead  to  every  thing  good  in  spiritual  things,  but  that 
he  is  vitally  disabled.  Wherefore,  although  freewill  is  too  im- 
potent to  make  the  beginning,  and  by  its  own  powers  to  eon- 
vert  itself  to  God  and  to  be  obedient  to  the  law  of  God  from  the 
heart;  yet,  when  the  Holy  Spirit  shall  have  made  the  beginning,  and 
called  us  through  the  Gospel,  and  offered  us  his  grace,  the  forgiveness  : 
of  sins,,  and  eternal  salvation,  that  then  the  freewill  by  its  own  natural 


OF    FREEWILL. 


539 


!  powers,  is  able  to  meet  God,  and  to  some  limited  extent,  do  some- 
;  thing  towards  this  reformation,  however  insignificant,  to  help  the  Holy 
i  Spirit  and  to  co-operate  with  him,  to  fit  and  apply  itself  for  the  grace  of 
I  God,  to  appreliend  and  embrace  the  same,  and  to  believe  the  Gospel, 

and  also  by  its  own  powers  to  co-operate  with  the  Holy  Ghost  in  the 

advancement  and  preservation  of  this  work. 

In  opposition,  however,  to  this  error,  we  have  shown  above  at 

some  length,  that  this  power,  namely,  Facultas  applicandi  se  ad  gra- 
\  tiam,  that  is,  by  nature  to  apply  ourselves  to  grace,  comes,  not  from 
I  our  own  natural  powers,  but  through  the  operation  of  the  Holy 
I  Spirit  alone. 

5.  We  reject  the  doctrine  of  the  pontiffs  and  monks,  that  after  con- 
version, man  can  fulfil  the  law  of  God  entirely  in  this  life ;  and  that 
through  this  fulfilment  of  the  law*,  he  is  justified  before  God,  and 
merits  eternal  life. 

6.  On  the  other  hand,  the  enthusiasts  m.ust  also  be  censured  with 
the  greatest  earnestness  and  zeal,  and  they  must  in  no  way  be  toler- 
ated in  the  church  of  God  :  for  they  imagine  that  God  draws  men  to 
himself,  enlightens,  justifies,  and  saves  them,  without  any  means, 
without  the  hearing  of  the  divine  word,  and  without  the  use  of  the 
holy  sacraments. 

7.  We  reject  those  who  imagine,  that  in  conversion  and  regeneration 
God  so  creates  a  new  heart  and  a  new  man,  that  the  old  Adamic 
nature,  and  especially  the  rational  soul,  are  entirely  extermina- 
ted, and  new  powers  of  soul  are  created  out  of  nothing.  This  error 
St.  Augustine  refutes  expressly,  in  his  explanation  on  the 
twenty-fifth  Psalm,  where  he  quotes  this  declaration  of  Paul :  De- 
ponite veterem  hominem  ;  "  Put  off  the  old  m.an,"  Eph.  4,  22  ;  and 
he  explains  it  in  these  words :  JVe  aliquis  arhitretur,  depoiwidam 
esse  aliquam  suhstantiam,  exposuit,  quid  esset,  Depokite  veterem 
hominem,  et  iiviuite  novum,  cu?n  dicit  in  consequentibus :  Quaprop- 
ter  deponentes  mendacium,  loqnimini  veritatem.  Ecce,  hoc  est,  de- 
poncre  veterem  hominem,  et  induere  novum,  etc.  That  is :  "  In  order 
that  no  one  might  hold  that  the  substance  or  essence  of  man  must  be 
put  off,  he  himself  has  explained  what  it  is  to  put  off  the  old  man, 
and  to  put  on  the  new,  where  he  says  in  the  succeeding  words : 

Wherefore,  putting   away  lying,  speak   ye   the   truth.'     Behold, 
this  is  putting  off  the  old  man,  and  putting  on  the  new." 

^.  Again,  we  also  reject  the  following  forms  of  expression,  if  used 
without  an  explanation: — That  the  will  of  man,  before,  in,  and  after 
ponversion,  resists  the  Holy  Spirit,  and  that  the  Holy  Ghost  is  given 
to  those  who  strive  against  him. 


540  FORM  OF  CONCORD. DECLARATION. 

For  from  the  preceding  explanation  it  is  evident,  that  where  no 
change  at  all  takes  place  to  that  which  is  good,  through  the  Holy  Spir-  i 
it,  in  the  understanding,  will,  and  heart,  and  where  man  does  not  at  all  1 
believe  the  promises,  and  is  not  qualified  of  God  for  the  reception  of 
grace,  but   strives  wholly  and  entirely  against  the   word,  no  couf 
version  can  have  taken  place,  nor  can  there  be  any.     For  conversion  ; 
is  such  a  change,  through  the  operation  of  the  Holy  Spirit,  in  the 
understanding,  will,  and  heart  of  man,  that  through  this  operation  of: 
the  Holy  Ghost,  he  can  accept  the  offered  grace  ;  and  indeed,  all  who 
obstinately  and  perseveringly  strive  against  the  operations  and  mov»  ■ 
ings  of  the  Holy  Spirit,  which  occur  through  the  word,  receive  not  . 
the  Holy  Spirit,  but  grieve  him  and  are  deprived  of  him. 

But  even  in  the  regenerate   there  still  remains  an  obstinacy  of' 
which  the  Scripture  makes  mention  :  "  The  flesh  lusteth  against  the 
Spirit,"  Gal.  5,  17.     Again,  "  The  fleshly  lusts  war  against  the 
soul,"  1  Pet.  2,  11 ;  and  the  law  in  the  members  wars  against  the 
laio  of  the  mind,  Rom.  7,  23. 

Wherefore,  the  person  who  is  not  regenerated  strives  wholly  against 
God,  and  is  entirely  the  servant  of  sin.  The  regenerate  man,  how- 
(Bver,  delights  in  the  law  of  God,  after  the  inward  man  ;  but  he  never- 
theless perceives  in  his  members  the  law  of  sin,  which  strives  against 
the  law  of  the  mind.  With  the  mind,  therefore,  he  serves  the  law  of  1 
God,  but  with  the  flesh,  the  law  of  sin,  Rom.  7,  25.  In  this  manner 
the  true  sense  concerning  this  matter  can  and  must  be  firmly,  per- 
spicuously, and  judiciously  explained  and  taught. 

But  with  respect  to  w^hat  relates  to  the  expressions  and 
phrases  of  Chrysostom  and  Basil  :  Trahit  Dens,  sed  volentem  tra- 
hit.  Tantum  velis,  et  Deics  prcsoccurrit ;  and  those  of  the  school- 
men :  Hominis  vohmtas  in  conversicne  ncn  est  ctiosa ;  sed  agit  i 
aliqiiid.  That  is,  "  God  draws,  but  he  draws  him  who  is  willing.' 
Again,  "  Only  will,  and  God  will  anticipate  thee."  Moreover, 
^'  The  will  of  man  is  not  idle  in  conversion,  but.  it  eflfects  something  ;" 
which  expressions,  introduced  for  the  confirmation  of  the  natu- 
ral freewill  in  the  conversion  of  man,  contrary  to  the  doctrine  con- 
cerning the  grace  of  God  ;  it  is  evident  from  the  preceding  explanation 
which  we  have  laid  down,  are  not  analogous  to  the  form  of 
sound  doctrine,  but  contrary  to  it ;  and  consequently,  when  speaking 
of  conversion  to  God,  they  should  be  cautiously  avoided. 

For  the  conversion  of  our  depraved  will,  which  conversion  is  not 
different  from  a  resuscitation  of  the  will  from  spiritual  death,  is  the 
work   of  God  alone ;   and   so  the   resuscitation  in   the   corporeal 


OF    FREEWILL.  541 

resurrection  of  the  body,  must  also  be  ascribed  to  God  alone ;  as  we 
have  perspicuously  explained  above,  and  proved  it  with  manifest  testi- 
monies from  Holy  Writ. 

But  how  God  in  conversion  makes  out  of  rebellious  and  unwilling 
persons,  through  the  drawing  of  the  Holy  Spirit,  willing  ones,  and 
how  after  this  conversion,  the  regenerate  will  of  man  goes  not  unem- 
ployed in  daily  exercise  of  repentance,  hut  co-operates  in  all  the  works 
of  the  Holy  Spirit,  which  he  performs  through  us,  has  been  suffi- 
ciently explained  above. 

Thus,  too,  when,Luther  says,  that  man  keeps  himself  entirely  pas-^ 
sive  in  his  conversidti ;  that  is,  does  nothing  at  all  in  it,  but  merely 
allows  that  which  God  works  in  him,  he  does  not  mean  that  conver- 
sion takes  place  without  the  preaching  and  hearing  of  the  divine 
word  ;  nor  does  he  wish  to  convey  the  idea  that  in  conversion  no  new 
emotion  at  all  is  excited  in  us,  and  no  spiritual  operation  is  com- 
menced in  us,  by  the  Holy  Spirit ;  but  he  wishes  to  imply  that  man 
of  himeelf,  or  by  his  own  natural  powers,  is  unable  to  effect  any  thing, 
or  to  assist  in  his  conversion,  and  that  this  conversion  is  not  only  in  part 
but  wholly  and  entirely  an  operation,  a  gift,  and  a  work  of  the  Holy 
Ghost,  who  by  his  own  power  and  might,  works  and  accomplishes  it, 
through  the  word,  in  the  understanding,  will,  and  heart  of  man,  tan- 
.quam  in  subjedo  patiente ;  that  is,  in  which  the  person  neither  does 
nor  effects  any  thing,  but  merely  permits  it  to  be  done ;  not  as  a 
statue  hewn  out  of  a  stone,  nor  as  a  seal  imprinted  in  wax,  which 
has  neither  knowledge,  nor  feeling,  nor  will,  with  respect  to  the  op- 
eration :  but  in  the  manner,  as  has  already  been  defined. 

Since,  in  the  schools,  the  young  have  been  very  much  confused  de 
trihus  C'lusis  efficientibus,  co7icurrentibus  in  conversione  hominis  non 
renafi,  that  is,  with  the  doctrine  concerning  the  three  efficient  causes 
of  the  conversion  of  unregenerate  man  to  God,  as  to  the  manner  in 
which  these  (namely,  the  preached  and  the  heard  word  of  God,  the 
Holy  Spirit,  and  the  will  of  man,)  concur :  we  shall  again  repeat  from 
the  explanation  already  presented,  that  conversion  to  God  is  the  work 
of  God,  the  Holy  Ghost,  who  is  the  true  artificer,  alone  working 
this  in  us ;  for  which  purpose  he  employs  the  preaching  and  the  hear- 
ing of  his  holy  word,  as  his  ordinary  means  and  instrument.  But 
the  understanding  and  the  will  of  unregenerate  man,  are  nothing  else 
than  the  subjedtim  ronvcrtendum,  that  is,  that  which  is  to  be  con- 
verted, as  the  understanding  and  will  of  a  man  spiritually  dead,  in 
-which  the  Holy  Spirit  works  conversion  and  renovation.  In  this 
fionversion  the  will  of  man,  the  subject  of  conversion,  does  nothing, 


542  FORM  OF  CONCORD. DECLARATION. 

but  merely  suffers  God  to  operate  in  it,  until  it  is  regenerated.  And 
then  it  also  co-operates  with  the  Holy  Spirit  in  other  subsequent  good 
works,  doing  that  which  is  pleasing  to  God,  as  has  been  abundantly 
explained  above. 


III.  OF  JUSTIFICATION  BY  FAITH. 

The  third  controversy,  which  has  arisen  among  some  theologians 
of  the  Augsburg  Confession,  is  concerning  the  righteousness  of  Christ 
or  that  by  faith,  which  God  through  his  grace,  imputes  unto  miser- 
able sinners,  for  righteousness. 

For  one  party  contended  that  the  righteousness  by  faith,  which 
the  Apostle,  Rom.  3,  21,  22,  calls  the  righteousness  of  God,  is  the 
essential  righteousness  of  God,  which  is  Christ  himself  as  the  true, 
the  natural,  essential  Son  of  God,  who  through  faith  dwells  in  the 
elect,  and  impels  them  to  the  performance  of  good,  and  thus  is  their 
righteousness ;  in  comparison  with  which  righteousness,  the  sins  of  all 
men  are  as  a  drop  of  water  in  the  great  sea. 

On  the  contrary,  others  have  maintained  and  taught  that  Christ  is 
our  righteousness  according  to  his  human  nature  alone. 

In  opposition  to  both  these  parties,  other  teachers  of  the  Augs- 
buro-  Confessio  1  unanimously  taught,  that  Christ  is  our  righteousness,  V 
not  according  to  his  divine  nature  alone,  nor  yet  according  to  his  hu- 
man nature  alone,  but  according  to  both  natures, — who  as  God  and 
man,  by  his  perfect  obedience,  has  redeemed  us  from  our  sins,  justi- 
fied, and  saved  us  ;  so  that  the  righteousness  by  faith  is  the  remission 
of  sins,  reconciliation  with  God,  and  is  the  cause  of  our  adoption  as 
children  of  God  in  virtue  of  the  obedience  of  Christ  alone,  which 
is  imputed  for  righteousness,  through  faith  only,  out  of  pure  grace, 
unto  all  true  believers.  And  thus,  in  consequence  of  it,  they  are  ab- 
solved from  all  their  unrighteousness. 

Besides  this  controversy,  other  disputations  concerning  the  article 
of  justification  have  originated  from  the  Interim  and  from  other 
causes.  These  we  shall  hereafter  explain  in  antitheses;  that  is,  in 
connection  with  a  recitation  of  those  errors  which  are  adverse  to  the 
pure  doctrine  of  this  article. 

This  article  concerning  justification  by  faith  is,  as  the  Apology  de- 
clares, the  principal  and  most  important  of  the  whole  Christian  doc- 
trine ;  without  which  article  the  poor  conscience  can  have  no  hope, 
invariably  true  and  fixed,  or  conceive  the  riches  of  the  grace  of  Christ, 
And  as  doctor  Luther  has  written :  "  If  this  single  article  remain 


OF    JUSTIFICATION    BY    FAITH.  543 

pure,  the  whole  Christian  community  will  also  remain  pure  and  har- 
monious, and  without  any  factions.  But  if  it  remain  not  pure,  it 
is  impossible  to  restrain  a  single  error',  or  the  spirit  of  faction,"  Tcm. 
5,  Jenensi,  pag.  159.  And  with  respect  to  this  article  in  particular, 
Paul,  1  Cor.  5,  6  ;  Gal.  5,  9,  says:  "A  little  leaven  leaveneth  the 
whole  lump."  For  that  reason  he  enforces  in  this  article,  with  so 
much  ardor  and  zeal,  the  particulie  exclusivcs,  that  is,  the  words, 
namely,  (without  law,  without  works,  by  grace,)  by  which  the  works 
of  man  are  excluded;  for  the  purpose  of  showing  how  highly  neces- 
sary it  is,  in  this  article,  not  only  to  unfold  the  true  doctrine,  but  to 
lay  down  the  antitheses,  that  is,  all  the  contrary  doctrines,  that  they 
may  be  discriminated,  exposed,  and  rejected. 

For  the  purpose,  therefore,  of  explaining  this  controversy  in  a 
Christian  manner,  according  to  the  analogy  of  the  word  of  God,  and 
to  establish  it  through  his  grace,  our  doctrine,  faith,  and  confession, 
are  as  follow : 

Concerning  the  righteousness  by  faith  before  God,  we  believe, 
teach,  and  confess  unanimously,  according  to  the  preceding  summary 
abstract  of  our  Christian  fiiith  and  confession,  that  poor  sinful  man 
is  justified  before  God, — that  is,  absolved  and  declared  free  and  ex- 
empt from  all  his  sins,  and  from  the  sentence  of  his  well-deserved  con- 
demnation, and  is  adopted  a  child  and  an  heir  of  eternal  life, — without 
any  of  our  merit  or  worthiness,  and  without  any  of  our  antecedent, 
present,  or  subsequent  works,  out  of  pure  grace,  alone  for  the  sake 
of  the  merit,  the  perfect  obedience,  the  bitter  sufferings  and  death, 
and  the  resurrection  of  Christ  our  Lord  ;  whose  obedience  is  imputed 
unto  us  for  righteousness. 

These  blessings  are  offered  unto  us  by  the  Holy  Spirit  in  the  pro- 
mises of  the  Gospel ;  and  faith  alone  is  the  only  medium  through 
which  we  apprehend  and  receive  them,  and  apply  and  appropriate 
them  to  ourselves.  This  faith  is  a  gift  of  God,  through  which  we 
rightly  perceive  Christ,  our  Redeemer,  in  the  word  of  the  Gospel,  and 
confide  in  him  that  for  the  sake  of  his  obedience  alqne,  out  of  grace, 
we  have  forgiveness  of  sins,  and  are  reputed  of  God  the  Father  as  pi- 
ous and  just,  and  are  eternally  saved.  Therefore,  these  propositions 
are  equivalent,  and  regarded  as  one  and  the  same  proposition,  when 
Paul,  Rom.  3, 28,  says :  "  That  a  man  is  justified  by  faith  ;"  or,  Rom. 
4,  5,  that  "  faith  is  counterl"  unto  us  "  for  righteousness ;"  and  when 
he  says  :  That  hy  the  obedience  of  the  one  Mediator  Christ,  we  are 
justifted  ;  or,  that  by  the  righteousness  of  one,  justification  by  faith 
came  upon  all  men,  Rom.  5,  18,  19.  For  faith  justifies  us,  not  in 
consequence    of  the   fact,   that  it  is  a   work  so  good,  and   a  vir- 


644  FORM   OF    CONCORD.- — DECLARATION. 

tue  so  beautiful,  but  because  it  apprehends  and  receives  the  merit  of 
Christ  in  the  promise  of  the  holy  Gospel ;  for  this  merit  must  be  ap- 
plied and  appropriated  unto  ourselves  through  faith,  if  we  shall  be 
justified  by  it.  So  that  the  righteousness,  which  is  ascrihed  to 
faith,  or  imputed  to  believers  before  God  through  pure  grace,  is  the 
obedience,  the  sufTeiings,  and  resurrection  of  Christ,  by  which  he  has 
rendered  complete  satisfaction  unto  the  law  for  us,  and  has  made  expia- 
tion for  our  sins.  For,  since  Christ  is  not  only  man,  but  God  and  man  in 
one  undivided  person,  he  was  even  as  little  subject  to  the  law,  being 
Lord  of  the  law,  as  it  would  have  been  necessary  for  him  to  suffer  and 
die  for  his  own  person.  His  obedience,  therefore,  not  only  in  suffering 
and  dying,  but  in  his  being  voluntarily  put  under  the  law  in  our  stead, 
and  fulfilling  it  with  such  obedience,  is  imputed  unto  us  for  righteous- 
ness ;  so  that  for  the  sake  of  this  perfect  obedience,  which  he  rendered 
unto  his  heavenly  Father  for  us,  in  his  doing  and  suffering,  in  his  life 
and  death,  God  forgives  us  our  sins,  regards  us  as  pious  and  just,  and 
V  saves  us  eternally.  This  righteousness  is  offered  unto  us  through  the 
Gospel  and  in  the  sacraments,  by  the  Holy  Spirit ;  and  through  faith 
it  is  applied,  and  embraced  :  hence  believers  have  reconciliation  with 
God,  remission  of  sins,  the  grace  of  God,  filiation,  and  the  inheritance 
of  eternal  life. 

Accordingly,  the  word  io  justify  here  signifies  to  declare  just  and 
acquitted  from  sins,  and  to  absolve  from  the  eternal  punishment  of 
sins,  for  the  sake  of  the  righteousness  of  Christ,  which  is  imputed 
of  God  by  faith,  Phil.  3,  9.  And  this  use  and  import  of  that  word, 
are  common  in  the  holy  Scriptures  of  the  Old  and  New  Testaments. 
Isa.  53,  11 :  "  By  his  knowledge  shall  my  righteous  servant  justify 
many  ;  for  he  shall  bear  their  iniquities."  Job  9,  20 :  "  If  I  justify 
myself,  mine  own  mouth  shall  condemn  me  :  if  I  say,  I  am  perfect,  it 
shall  also  prove  me  perveise."  Rom.  8,  33 :  "Who  shall  lay  any 
thing  to  the  charge  of  God's  elect  ?  It  is  God  that  justifieth  ;"  that 
is,  absolves  and  declares  free  from  sins. 

But  since  the  word  regeneration  is  sometimes  used  for  the  word 
justiftcation,  it  is  necessary  to  explain  the  former  with  precision,  in 
order  that  the  renovation,  which  follows  after  justification  by  faith, 
may  not  be  confounded  with  justification  by  faith,  but  be  properly 
distinguished  from  it. 

For,  in  the  first  place,  the  word  rege7ieration  is  made  to  compre- 
hend the  forgiveness  of  sins  for  the  sake  of  Christ  atlone,  as  well  as 
~)    the  subsequent  renovation  which  the  Holy  Ghost  works  in  those  who 
are  justified  by  faith.     And  then  again  it  is  employed  to  signify  only 
the  remission  of  sins,  and  adoption  among  the   children  of  God. 


OF    JUSTIFICATION    BY    FAITH.  545 

And  in  this  latter  sense  this  word  is  frequently  used  in  the  Apology, 
■where  it  is  written :  "  To  be  justified,  is  the  fact  of  a  sinner's 
being  born  anew  through  the  Holy  Ghost."  And  St.  Paul 
also  makes  a  distinction  between  these  words,  Tit.  3,  5 :  "  He 
saved  us,  by  the  washing  of  regeneration,  and  renewing  of  the  Holy 
Ghost."  So  also  the  word  vivification  is  sometimes  used  in  a  simi- 
lar sense.  For  if  a  person  is  justified  through  faith,  (which  the  Holy 
Spirit  alone  works,)  it  is  truly  a  regeneration,  because  out  of  a  child 
of  wrath,  is  made  a  child  of  God,  and  thus  transferred  from  death  into 
life,  as  it  is  written  :  "  When  we  were  dead  in  sins  God  hath  quick- 
ened us  together  with  Christ,"  Eph.  2,  5.  Again,  "  The  just  shall 
live  by  faith,"  Rom.  1,  17  ;  Heb.  2,  4.  In  which  sense  the  word  re- 
generation is  frequently  employed  in  the  Apology. 

But  again,  the  word  regeneration  is  also  frequently  used  to  imply 
sanctification  and  renovation,  which  follow  after  justification  by  faith. 
In  which  signification  doctor  Luther  has  used  it  in  his  work  concern- 
ing churches  and  councils,  and  in  his  other  writings. 

If,  however,  we  teach  that  we  are  born  anew  and  justified  through 
the  operation  of  the  Holy  Spirit,  it  must  not  be  understood,  as  if  no 
unrighteousness  still  adhered  to  the  justified  and  regenerate  in  their 
conduct  and  deportment  after  regeneration :  but  that  Christ  with 
his  perfect  obedience  covers  over  all  their  sins,  which,  however, 
still  attend  the  infirmities  of  this  life.  Yet  they  are  pronounced  and 
reputed  pious  and  just  through  faith,  for  the  sake  ofthat  righteous- 
ness of  Christ,  which  Christ  rendered  unto  the  Father  for  us,  from 
his  birth  to  the  most  ignominious  death  of  the  cross,  even  if  they 
are  now  and  will  remain  sinners  even  to  their  graves,  in  consequence  of 
their  corrupted  nature.  Nor  do  we  wish  to  be  understood  here,  asif  we 
mean  that  we  dare,  or  that  we  should  follow  after  sins,  and  persevere  and 
remain  in  them,  without  repentance,  conversion,  and  amendment  of  life. 

For  true  contrition  precedes  justification.  And  to  those,  as  stated 
above,  who  are  thus  justified  before  God,  and  received  into  his  grace, 
for  the  sake  of  Christ,  the  only  Mediator,  out  of  pure  grace,  through 
faith  alone,  without  any  of  their  works  and  merit,  the  Holy  Spirit  is 
ilso  given,  who  renews  and  sanctifies  them,  and  works  in  them  love 
owards  God  and  towards  their  neighbors.  But  since  the  incipient 
■enovation  remains  imperfect  in  this  life,  and  sin  still  dwells  in  the 
iesh,  even  with  the  regenerate,  righteousness  by  faith  before  God 
•onsists  in  a  gracious  imputation  of  the  righteousness  of  Christ,  with- 
)ut  the  addition  of  our  works ;  so  that  our  sins  are  forgiven  and  cov- 
fered  over,  and  not  imputed  unto  us,  Rom.  4,  6,  7,  8. 


546  FOKM    OF    CONCORD. DECLARATION. 

But,  if  we  wish  to  retain  in  its  purity  the  article  concerning  justi- 
fication, we  must  be  very  diligent  and  cautious,  lest  that  Avhich  pre- 
cedes faith,  and  that  which  follows  it,  be  at  the  same  time  inter- 
mingled and  introduced  into  the  article  concerning  justification,  as 
necessary  and  pertaining  to  it.  For  it  is  not  one  and  the  same  thing 
to  speak  of  conversion  and  of  justification. 

For,  not  all  that  is  requisite  to  conversion  pertains  alike  to  the  ar- 
ticle of  justification.  For  to  justification  these  benefits  alone  are  re- 
quired and  are  necessary  :  thegraceof  God,  the meritof  Christ, and  faith 
which  accepts  these  benefits  in  the  promise  of  the  Gospel,  and  through 
which  the  righteousness  of  Christ  is  imputed  unto  us  ;  hence  we  obtain 
and  have  remission  of  sins,  reconciliation  with  God,  fiUation,  and  the 
inheritance  of  eternal  life. 

Therefore,  true  and  saving  faith  does  not  influence  those  who  feel 
no  contrition  and  sorrow,  and  have  the  evil  design  to  remain  in  sin 
and  to  persevere  in  it.  But  true  contrition  precedes,  and  genuine 
faith  is  simultaneous  with  true  repentance. 

Love  is  also  a  fruit  which  certainly  and  necessarily  follows  after 
faith.  For  if  a  person  love  not,  it  is  a  sure  indication  that  he  is  not 
justified,  but  that  he  is  still  in  death,  or  has  again  lost  the  righteous- 
ness imputed  by  faith,  as  John,  1  John  3, 14,  testifies.  But  when  Paul, 
Rom.  3, 24, 28,  affirms  :  "  We  are  justified  by  faith  without  the  deeds 
of  the  law,"  he  indicates  by  it  that  neither  antecedent  contrition,  nor 
subsequent  works,  pertain  to  the  article  or  subject  of  justification  by 
faith.  For  good  w'orks  precede  not  justification,  but  follow  after  it. 
And  the  individual  must  first  be  justified,  before  he  can  perform  good 
■works. 

And  likewise,  although  renovation  and  sanctification  are  also  a 
benefaction  from  the  Mediator,  Christ,  and  a  work  of  the  Holy  Spirit, 
yet  they  do  not  pertain  to  the  article  or  subject  of  justification  before 
God,  but  they  follow  after  it,  since  on  account  of  the  corruption  of 
our  flesh  they  are  not  entirely  pure  and  perfect  in  this  life,  as  doctor 
Luther  has  well  written  concerning  this  matter  in  his  excellent  and 
copious  commentary  on  the  Epistle  to  the  Galatians,  where  he  thus 
says :  "  We  readily  concede,  that  we  should  teach  concerning  love 
and  good  works  too,  yet  so,  that  it  be  done,  when,  and  where  it  is 
necessary  ;  for  instance,  when  we  are  ens^ageil  in  discoursing  of  works, 
exclusive  of  this  subject  of  justification.  But  here  this  is  the 
principal  matter  with  which  we  must  be  occupied  ;  namely,  the  in- 
quiry, not,  whether  we  should  also  love  and  perform  good  works, 
bat,  by  what  means  we  m.ay  be  justified  before  God,  nnd  saved. 
And  here  we   nnswer  Avith  Sf'.  P.''iil,,  th^f  v.-r   ;irp    ii;^tififHi   fhrnijrrh' 


OF    JUSTIFICATION    BY    FAITU>  547 

faith  in  Christ  alone,  and  not  through  the  works  of  the  law,  or  through 
love ;  not  that  we  hereby  reject  works  and  love  entirely,  as  our  ad- 
versaries falsely  charge  us,  but  in  order  that  we  may  not  permit 
ourselves  to  be  led  away,  as  Satan  earnestly  desires,  from  the  prin- 
cipal subject  with  which  we  are  here  engaged,  to  another  extraneous 
matter,  whiehdoes  not  at  all  pertain  to  this  subject.  For,  while  we  are 
occupied  with  this  article  concerning  justification,  we  reject  and  con- 
demn works,  since  this  article  is  of  such  a  nature  as  not  to  admit  of 
any  disputation,  or  controversy  concerning  works;  therefore,  we 
briefly  cut  off  all  laws  and  all  the  works  of  the  law  in  this  matter." 
Thus  far  doctor  Luther. 

Wherefore,  in  order  that  disturbed  minds  may  find  lasting  and 
indubitable  consolation,  and  also  that  due  honor  may  be  attributed 
to  the  merit  of  Christ  and  to  the  grace  of  God, — the  Scripture  teaches 
that  the  righteousness  by  faith  before  God,  consists  in  the  gra- 
cious reconciliation,  or  in  the  remission  of  sins,  which  is  given  unto 
us  out  of  pure  grace,  for  the  merit  of  the  Mediator  Christ  alone, 
and  that  through  faith  alone,  in  the  promise  of  the  Gospel,  it  is 
received.  And  thus,  this  faith,  in  justification  before  God,  confides 
neither  in  contrition,  nor  in  love,  nor  in  other  virtues,  but  in  Christ 
alone ;  depending  upon  that  perfect  obedience  with  which  he  ful- 
filled the  law  for  us,  and  which  is  imputed  unto  believers  for  righte- 
ousness. 

Neither  contrition,  nor  love,  nor  any  other  virtue,  but  faith  alone 
is  the  only  medium  and  instruiuent,  by  and  through  which  we  can  re- 
ceive and  embrace  the  grace  of  God,  the  merit  of  Christ,  and  the  re- 
mission of  sins ;  which  blessings  are  offered  unto  us  in  the  promise  of 
the  Gospel. 

It  is  likewise  rightly  asserted  that  believers  who  have  been  justified 
;by  faith  in  Christ,  first  have  the  imputed  righteousness  of  faith,  and 
afterwards  the  incipient  righteousness  of  new  obedience,  or  of  good 
I  works,  in  this  life.  But  these  two  must  not  be  confounded,  or  at 
ithe  same  time  introduced  into  the  article  of  justification  by  faith  in  the 
sight  of  God.  For,  since  this  incipient  righteousness  or  renovation  in 
lUS  is  imperfect  and  impure  in  this  life  inconsequence  of  the  flesh,  the 
individual,  on  account  ofthat  righteousness,  cannotstand  acquitted  be- 
Tore the  judgment-seat  of  God :  but  the  righteousness  alone  of  the 
lobedience,  the  suffering,  and  death  of  Christ  which  is  ascribed  to  faith, 
jcan  stand  before  the  just  sentence  of  God  ;  for  the  sake,'  therefore,  of 
that  obedience  alone,  the  individual,  even  after  his  renovation,  (though 
be  may  have  pprformpd  many  good  works,  and  may  be  leading  the  best 


548  rORM  OF  CONCORD. DECLARATION. 

life,)  pleases  God,  becomes  acceptable,  and  is  received  as  a  child  and 
an  heir  of  eternal  life. 

And  to  this  is  also  to  be  referred  what  St,  Paul,  Rom.  4,  3, 
writes, — that  Abraham  was  justified  before  God  by  faith  alone  on  ac- 
count of  the  Mediator,  without  the  addition  of  his  works,  not  only, 
when  he  had  been  first  converted  from  idolatry,  and  had  no  good 
works,  but  also  when  he  had  been  renewed  through  the  Holy  Spirit, 
and  adorned  with  many  glorious  good  works,  Gen.  15,  6  ;  Heb,  11, 
8.  And  Paul,  Rom.  4,  3,  propounds  this  question,  asking  wherein 
the  righteousness  of  Abraham  before  God,  to  eternal  life,  consisted, 
through  which  he  had  a  gracious  God  and  was  well-pleasing  and  ac- 
ceptable to  him. 

To  which  he  answers :  "  To  him  that  worketh  not,  but  believeth 
on  him  that  justifieth  the  ungodly,  his  faith  is  counted  for  righteous» 
ness.  Even  as  David  describeth  the  blessedness  of  the  man  unto 
whom  God  imputeth  righteousness  without  works,"  Rom.  4,  5,  6. 
Wherefore,  even  if  the  converted  and  believers  have  incipient  re- 
novation, sanctification,  love,  virtue,  and  have  performed  good  works, 
yet  these  cannot  and  must  not  be  draM'n  into,  or  intermingled  in  the  ar- 
ticle of  justification  before  God  :  so  that  the  honor  of  Christ  the  Re- 
deemer may  remain,  and  that,  since  our  new  obedience  is  imperfect 
and  impure,  disturbed  consciences  may  have  a  permanent  consolation. 

And  this  is  the  intention  of  the  apostle  Paul,  when  he  urges  in  this 
article  the  particula  exclusivcB,  that  is,  the  w^ords  by  which  works 
are  excluded  in  the  article  of  righteousness  by  faith,  so  diligently  and 
zealously :  these  for  instance,  absque  operibtis,  sine  lege,  gratis,  non 
e.x  operihus  ;  that  is,  by  grace,  without  merit,  without  law,  without 
works,  not  of  works.  But  all  these  exclusive  are  comprehended  in 
these  words,  when  we  say  ;  through  faith  alone  we  are  justified  be-» 
fore  God  and  saved.  For  by  this  means  works  are  excluded,  not 
however  with  the  view  that  true  fi\ith  can  exist  without  contrition, 
or,  that  good  works  should  not,  must  not,  and  need  not  follow  true 
faith,  as  certain  and  indubitable  fruits  ;  or,  as  if  believers  neither  need 
nor  ought  to  perform  any  thing  good  :  but  from  the  article  of  justifi- 
cation before  God,  good  works  are  excluded,  so  that  in  the  justifica- 
tion of  a  poor  sinner  before  God,  they  may  not  be  introduced, 
interwoven,  or  intermingled  as  necessary  or  belonging  to  it.  And 
this  is  the  true  sense  of  ^yarticulcp  exclusivce-,  that  is,  of  the 
words  mentioned  above  in  the  article  of  justification ;  and  with  all  • 
diligence  and  assiduity  this  sense  should  be  retained  and  urged  in  this-: 
article.  . 

1    That  bv  these  jxtriicuhr,  or  words,  all  solf-perforniance,  merit,. 


OF    JUSTIFICATION    BV    FAITH.  549 

,  dignity,  glory,  and  the  confidence  in  any  of  our  own  works,  are 
wholly  and  entirely  excluded  in  the  article  of  justification ;  so  that 
our  works  may  not  be  proposed  and  held  either  as  a  cause  or  a  merit 
of  justification,  which  God  should  regard  in  this  article,  or  upon  which 
we  might  or  should  depend,  either  as  to  the  whole,  or  half,  or  the 
least  portion  of  it. 

2.  That  this  remains  the  office  and  property  of  faith  alone,  that  it 
alone,  and  nothing  else,  is  the  medium  or  instrument,  with  which  and 
through  which,  the  grace  of  God  and  the  merit  of  Christ  in  the  pro- 
mise of  the  Gospel,  are  apprehended,  received,  and  accepted,  and  are 
applied  and  appropriated  to  us  ;  and  that  love  and  all  other  virtues,  or 
works,  are  excluded  from  this  office  and  property  of  such  application 
or  appropriation. 

3.  That  neither  renovation,  sanctification,  virtues,  nor  good  works, 
ianquam  forma,  aid  pars,  aut  causa  justificationis,  that  is,  be  our 
justification  before  God  ;  and  that  they  be  not  regarded  or  laid  dow^n 
as  a  part  or  a  cause  of  our  righteousness ;  nor  intermingled  into  the 
article  of  justification  as  necessary  and  requisite  to  it,  or  otherwise, 
under  any  pretext,  name,  or  title  :  but  that  the  righteousness  by  faith 
consist  alone  in  the  remission  of  sins,  out  of  puie  grace,  for  the  sake  of 
the  merit  of  Christ  alone.  Which  blessings  are  offered  unto  us  in  the 
promise  of  the  Gospel ;  and  through  faith  alone  they  are  received  and 
accepted,  and  are  applied  and  appropriated  unto  us. 

Thus  too  must  the  order  be  obsen^ed  and  retained  between  faith 
and  good  works,  between  justification  and  renovation  or  sanctification. 
For  good  works  do  not  precede  faith ;  nor  does  sanctification  pre- 
cede justification.  But  faith  is  first  enkindled  in  us  by  the  Holy 
Spirit  in  conversion,  through  the  hearing  of  the  Gospel.  This  faith 
apprehends  the  grace  of  God  in  Christ,  through  which  the  individual 
is  justified.  Afterwards,  when  the  person  is  justified,  he  is  then  also 
renewed  and  sanctified  by  the  Holy  Spirit.  And  from  this  renova- 
tion and  sanctification  a  succession  of  good  -tvorks  follows.  Et  hcßcnon 
ita  divelluntur,  quasi  vera  fides  aliquando  et  aliquandiu  stare  possit 
cum  malo  jnoposito,  sed  ordine  causarum  et  effectuum,  anteceden- 
tium  et  consequentiimi,  ita  distribuuntur ;  manet  enim,  quod  Luthe- 
rus  rede  dieit :  Bene  conveyiiunt  et  sunt  connexa  inseparabiliter^ 
Fides  et  opera  ;  sed  sola  Fides  est,  qua  apprehendit  henedidionem 
sine  operibus,  et  tarnen  nunquam  est  sola.     That  is : — This  is  not  to 

1  be  understood  as  if  justification  and  renovation  are  separated  from 
each  other,  so  that  true  faith  can  sometimes  exist  in  connection  with 

I  an  evil  design  for  a  while :  but  by  this  the  order  alone  is  exhibited, 
jhow  one  precedes  or  ^succeeds  Ihe  other.     For  it  is  invariably  true. 


550  FORM  or  CONCORD. DECLARATION. 

as  doctor  Luther  has  rightly  asserted  :  "  That  faith  and  good  works 
accord  and  suit  excellently  together ;  but  it  is  faith  alone,  that  ap- 
prehends the  blessing,  without  works,"  and  yet  it  is  at  no 
time  alone, — as  we  have  already  sufficiently  shown. 

And  many  disputations  may  be  usefully  and  properly  explained  by 
this  true  and  firm  distinction,  which  the  Apology  speaks  of  concern- 
ing the  declaration  of  James,  Jam.  2,  20.  For  when  we  describe 
how  faith  justifies,  the  doctrine  of  St.  Paul  is,  that  faith  alone 
justifies  without  works,  since,  as  we  have  said,  it  applies  and 
appropriates  unto  us  the  merit  of  Christ.  If,  however,  it  be  asked, 
"  Wherein  and  whereby  can  a  Christian  perceive  and  distinguish,  ei- 
ther in  himself,  or  in  others,  a  true  and  living  faith  from  a  pretended 
and  dead  faith,  since  many  torpid  asd  secure  Christians  form  an  er- 
roneous opinion  concerning  faith,  when  at  the  same  time  they  have  no^ 
true  faith?"  the  Apology  thus  replies  to  it:  "James  calls  that  faith'^ 
dead,  which  does  not  produce  various  good  works  and  fruits  of  the 
Spirit,"  page  113.  And  in  this  sense  the  Latin  Apology  asserts: 
Jacobus  rede  ne^at,  7ios  tali  fide  justificari,  qu(S  est  sine  operibuSy 
hoc  est,  quce  mortua  est.  That  is,  St.  James  teaches  rijrhtly,  where 
he  denies,  that  we  are  justified  by  a  faith  which  is  without  works, 
which  is  a  dead  faith. 

But  James  speaks,  as  the  Apology  declares,  concerning  the  works 
of  those  who  have  already  been  justified  through  Christ,  who  have 
been  reconciled  to  GJod,  and  have  obtained  the  forgiveness  of  sins 
throuo-h  Christ.  If,  however,  it  be  asked,  from  what  principle  of 
reason  or  justice  it  happens,  that  fiiith  justifies  and  saves?  It 
is  false  and  wrong  to  assert :  Fidem  nan  posse  justißcare  sine  op- 
eribus :  vel  Fidem,  quafcnus  caritatem,  qua  formeiu?',  conjunctam 
habet,  jus'tificarc :  vcl  Fidcf,  nf  justificet,  nccessariam  esse  prasen- 
tiambonorum  operum  :  aut  ad  justificatiovem:,  vel  in  articulo  justi- 
ficationis  esse  nccessariam  prascntiam  bonorum  operum:  vel  bona 
opera  esse  cavsnm  sine  qua  nan,  qum  per  particulas  cxclusivas  ex  ar- 
iiculo  Justificationis  non  excludantur.  That  is,  that  fiiith  cannot 
justify  without  works  :  or,  that  faith  thus  justifies  or  makes  just,  be- 
cause it  is  accompanied  by  love,  on  account  of  which  this  effect  is  as- 
cribed to  faith  :  or.  that  the  presence  of  good  works  with  faith  is 
necessary,  should  the  individual  otherwise  be  justified  by  it  before 
God;  or,  that  the  presence  of  good  works  is  necessary  in  the  article 
of  iustification,  or  essential  to  justification;  so  that  good  works  are 
to  be  regarded  as  a  cause,  without  which  the  person  cannot  be  justi- 
fied, and  which  is  not  excluded  from  the  article  of  justification,  by  the 
particidfp  exchisirur.,  ahsqn-'  nprrJhvs.  rfc. ;  that  is,  when  St.  Paul, 


OF    JUSTIFICATlOIf    BY    FAITH.  551 

Eph.  2,  9,  says :  Without  works.  For  faith  justifies,  alone  for  the 
reason  and  from  the  circumstance,  that  it  apprehends  and  accepts  the 
grace  of  God  and  the  merit  of  Christ  in  the  promise  of  the  Gospel, 
as  a  means  and  an  instrument. 

And  let  this  suffice  for  the  present  occasion  as  a  compendious  ex- 
plication of  the  doctrine  concerning  justification  hy  faith,  which  doc- 
trine is  copiously  treated  in  the  writings  named  above.  From  what 
we  have  now  stated,  however,  it  is  evident  that  not  only  those  errors 
which  we  have  related  above,  but  these  and  the  like  false  dogmas, 
which  we  shall  now  recite,  and  which  militate  against  the  explication 
just  mentioned,  must  be  refuted,  exposed,  and  rejected,  namely : 

1.  That  our  love  or  our  good  works  are,  either  wholly  or  in  part, 
a  merit  or  a  cause  of  our  justification  before  God. 

12.  Or,  that  by  his  good  works  man  must  prepare  himself  and  be- 
come worthy,  so  that  the  merits  of  Christ  may  be  imparted  unto  him. 

3.  V el  formalem  nostram  justitiam  corum  Deo  esse  inhcerentem. 
nostram  novitatem,  sen  car  if  at  em ;  that  is,  that  our  righteousness 
before  God  is  love,  or  the  renovation  which  the  Holy  Spirit  works 
in  us  and  which  is  in  us. 

4.  Or,  that  two  things  or  parts  pertain  to  the  righteousness  by 
faith  before  God  ;  namely,  the  gracious  i-eraission  of  sins,  and  reno- 
vation or  sanctification. 

5.  Item,  /idem  justificare  tmifiim  initialiter,  vel  partialefer,  vel 
principaliter,  et  novitatem  vel  carifatem  nostrara  justificare  etiam 
coram  Deo,  vel  completive,  vel  minus  principaliter . 

6.  Item,  Credent  es  coram  Deo  justificari,  vel  coram  Deo  justos 
esse,  simul  et  imputatione  et  inchoatione :  vel  partim  imputatione, 
partim  inchoatione  novce  ohedientice. 

7.  Item,  Applicationcm  jnomissioins  gr ail ce  fieri,  et  ßde  cordis^ 
et  confessione  oris  ac  reliquis  virtutibus.  That  is,  that  faith  justifies 
only  because  lighteousness  is  commenced  in  us  through  faith ;  or 
thus,  that  faith  has  the  preference  in  justification,  although  renova- 
tion and  love  pertain  to  our  righteousness  before  God,  yet  in  such  a 
manner  that  they  are  not  the  principal  cause  of  our  righteousness,  but 
that  without  this  love  and  renovation  our  righteousness  would  not  be 
complete  or  perfect. 

8.  Again,  that  believers  are  justified  or  become  just  in  the  sight  of 
God,  at  the  same  time  by  the  imputed  righteousness  of  Christ,  and 
by  the  iiicipient  new  obedience,  or  partly  by  the  imputation  of  the 

!  ri(jh'f^ou5:ir>s  of  Christ,  ;ind  partly  ]iv  f]\v  incipient  new  obedience. 


552  FORM  OF  CONCORD. DECLARATION. 

9.  Likewise,  that  the  promise  of  grace  is  appropriated  to  us  by- 
faith  in  the  heart,  and  by  the  confession  which  is  made  with  the  lips, 
and  by  other  virtues. 

This  doctrine  is  likewise  erroneous,  in  which  it  is  taught  that  man 
must  be  saved  in  another  manner,  or  by  something  else  than  that  in 
which  he  is  justified  before  God,  so  that  indeed  we  are  justified  by 
faith  alone,  without  works,  but  to  be  saved  without  works,  or  to  ob- 
tain salvation  without  works,  is  impossible. 

That  doctrine  is  false  because  it  is  diametrically  opposed  to  the 
declaration  of  Paul,  Rom.  4,  6  :  "  Even  as  David  also  describeth  the 
blessedness  of  the  man  unto  whom  God  imputeth  righteousness  with- 
out works."  And  this  is  the  foundation  of  Paul's  argument,  Tit.  3, 
5-7,  that  in  the  same  manner  as  righteousness  is  obtained,  so  do  we 
also  obtain  blessedness  or  salvation  ;  yes,  that  even  by  this,  when 
we  are  justified  by  fixith,  we  also  at  the  same  time  receive  filiation, 
the  inheritance  of  eternal  life,  and  salvation.  And  for  this  reason 
Paul  introduces  and  urges  the  particulce  exclusive,  that  is,  the  words 
by  which  works  and  self  merit  are  entirely  excluded,  namely,  by  grace, 
without  works,  even  as  constantly  and  gravely  in  the  article  of  sal- 
vation, as  he  does  in  the  article  of  justification. 

In  like  manner  too,  the  disputation  concerning  the  indwelling  of  the 
essential  righteousness  of  God  in  us,  must  be  rightly  explained. 
For  although  by  faith  God, — the  Father,  Son,  and  Holy  Ghost,  the 
eternal  and  essential  righteousness, — dwells  in  the  elect  who  are  jus- 
tified, and  who  are  reconciled  to  him,  through  Christ ;  (for  all  Chris- 
tians are  temples  of  God, — the  Father,  Son,  and  Holy  Ghost, — who 
actuates  them  in  the  performance  of  that  which  is  right ;)  yet  this  in- 
dwelling of  God  is  not  that  righteousness  by  faith,  concerning  which 
St.  Paul  speaks,  and  which  he  calls  jiistetia  Dei,  that  is,  the  righ- 
teousness of  God,  on  account  of  which  we  are  pronounced  just  before 
God.  But  this  indwelling  of  God  follows  after  the  antecedent  righ- 
teousness of  faith,  which  is  nothincr  else  but  the  remission  of  sins  and 
the  gracious  reception  of  poor  sinners,  for  the  sake  of  the  obedience 
and  merit  of  Christ  alone. 

Accordinfflv,  since  in  our  churches  it  is  known  among  divines 
of  the  Augsburg  Confession,  that  all  our  righteousness  must  be 
sought  apart  from  the  merits,  works,  virtues,  and  worthiness  of  our- 
selves and  of  all  other  men,  and  that  it  consists  in  Christ  the  Lord 
alone,  it  is  easy  to  consider  in  what  manner  Christ  is  called  our  righ- 
teousness in  the  article  oC  justification  ;  viz:  that  our  jighteousness 
consists;  not  in  the  one  nor  in  the  other  nature,  hut  in  the  whole  per- 


I  OF    JUSTIFICATION    BY    FAITH.  553 

son  of  Christ ;  who  as  God  and  man  in  his  own  entire  and  perfect 
obedience  is  our  righteousness. 

For,  though  Christ  was  conceived  of  the  Holy  Ghost,  and  was  born 
without  sin,  had  he  falhlled  all  righteousness  in  the  human  nature  only, 
and  had  he  not  been  true,  eternal  God,  this  obedience  and  suffering  of 
the  human  nature  could  not  have  been  imputed  unto  us  for  righteous- 
ness :  so  also,  if  the  Son  of  God  had  not  become  man,  the  divine  nature 
alone  could  not  have  been  our  righteousness.  Accordingly,  we  be- 
lieve, teach,  and  confess,  that  the  entire  obedience  of  the  whole  per- 
son of  Christ,  which  he  rendered  unto  the  Father  for  us,  by  a  most 
ignominious  death  on  the  cross,  is  imputed  unto  us  for  righteousness. 
For  the  human  nature  alone,  without  the  divine,  could  not  have  made 
satisfaction  unto  the  eternal.  Almighty  God,  for  the  sins  of  the  whole 
world,  either  by  obedience  or  suffering.  But  his  divinity  alone,  with- 
out his  humanity,  could  not  have  mediated  between  God  and  man. 

Since,  however,  as  we  have  stated  above,  it  is  the  obedience  of  the 
whole  person,  it  is  also  a  perfect  satisfaction  and  expiation  for  the  hu- 
man race,  by  which  complete  satisfaction  was  made  unto  the  eternal, 
immutable  justice  of  God,  which  is  revealed  in  the  law.  And  this 
obedience  is  our  righteousness  which  avails  in  the  sight  of  God,  which 
is  revealed  unto  us  in  the  Gospel,  upon  which  our  faith  rests  before 
God,  and  which  he  imputes  through  faith,  as  it  is  written,  Rom.  5, 
19 :  "  For  as  by  one  man's  disobedience  many  were  made  sinners  ; 
so  by  the  obedience  of  one  shall  many  be  made  righteous."  And 
1  John,  1,7:  "  The  blood  of  Jesus  Christ,  his  Son,  cleanseth  us  from 
all  sin."     Again,  Heb.  2,  4 :  "  The  just  shall  Hve  by  faith." 

In  this  manner  neither  the  divine  nor  the  human  nature  of  Christ 
by  itself  is  imputed  unto  us  for  righteousness,  but  the  obedience  of  the 
person  alone,  who  is  at  the  same  time  God  and  man.  And  thus  faith 
looks  upon  the  person  of  Christ,  as  the  same  was  put  under  the  law  for 
us,  bore  our  sins,  and  ascended  to  the  Father,  rendering  entire  and 
perfect  obedience  to  his  heavenly  Father,  for  us  poor  sinners,  from  his 
holy  birth  unto  his  death;  and  thereby  covering  all  our  disobedi- 
ence, which  inheres  in  our  nature,  thoughts,  words,  and  deeds  ;  so  that 
it  is  no  more  imputed  unto  us  to  condemnation,  but  pardoned  and  for- 
given through  pure  grace,  for  the  sake  of  Christ  alone. 

Therefore,  besides  the  errors  stated  above,  we  reject  and  condemn 
inaniraously  the  following  and  all  similar  errors,  as  repugnant  to  the 
word  of  God,  to  the  doctrine  of  the  Prophets  and  Apostles,  and  to  our 
Christian  faith  : 

1.  We  reject  the  tenets  in  which  it  is  asserted,  that  Christ  is  our 

hteousness  before  God  according  to  his  divine  nature  alone- 

70 


554  FORM    OF     CÜJSCORU. DECLARATION. 

2.  That  Christ  is  our  righteousness  according  to  the  human  nature 
alone. 

3.  That  in  the  declarations  of  the  Prophets  and  Apostles,  in  which 
the  justification  by  faith  is  spoken  of,  the  words  to  justify  and  to  be 
justified,  should  not  be  made  to  signify,  to  declare  or  to  be  declared  free 
from  sin ,  and  to  obtain  forgiveness  of  sins  ;  but  in  reality  to  be  made  righ- 
teous before  God,  in  consequence  of  the  love  and  virtue  infused  by  the" 
Holy  Spirit,  and  the  works  following  from  these. 

4.  That  faith  regards  not  only  the  obedience  of  Christ,  but  his  di- 
vine nature,  so  far  as  the  same  dwells  and  works  in  us,  that  through 
such  indwelling  our  sins  may  be  covered  before  God. 

5.  That  faith  is  such  a  reliance  on  the  obedience  of  Christ  as  may 
subsist  and  remain  in  a  mind  which  does  not  even  feel  any  genuine  re- 
pentance, and  where  no  love  exi^sts,  but  which,  contrary  to  the  dictates 
of  conscience,  persists  in  sin. 

6.  That  not  God,  but  only  the  gifts  of  God  dwell  in  the  believing 
heart. 

These  and  all  similar  errors  w'e  reject  unnnimously  as  repugnant 
to  the  express  word  of  God.  And  by  the  grace  of  God  we  shall  con- 
stantly and  steadily  persevere  in  the  doctrine  concerning  the  righte- 
ousness by  faith  before  God,  as  it  is  laid  down,^  explained,  and  fortified 
with  the  word  of  God,  in  the  Augsburg  Confession  and  its  Apology. 

Relative  to  whatever  is  further  necessary  for  a  proper  elucidation 
of  this  high  and  most  important  article,  justification  before  God,  upon 
which  the  salvation  of  our  souls  depends,  we  shall,  for  the  sake  of 
brevity,  direct  each  one  to  the  beautifnl  and  excellent  commentary  of 
doctor  Luther  on  the  Epistle  of  St.  Paul  to  the  Galatians, 


IV.  OF  GOOD  WORKS. 

Among  the  theologians  of  the  Augsburg  Confession  a  dissension 
also  arose  concerning  gooil  works,  because  the  one  party  used  the 
following  words  and  propositions : — Good  works  are  necessary  to 
salvation  :  it  is  impossible  to  be  saved  without  good  works :  no  one 
has  ever  been  saved  without  good  works,  since  good  works  are  re- 
quired of  true  believers  as  fruits  of  faith,  and  faith  without  love  is  ; 
dead,  although  this  love  be  no  cause  of  salvation. 

The  opposite  party,  however,  contended,  that  good  works  are  nee* 
essary,  not  to  salvation  indeed,  but  for  other  reasons;  and  that 
therefore  the  preceding  propositions  or  expressions,  (since  they  are. 
inconsistent  with  the  rational  forni  of  words  and  doctrine,  nnd  have 


OF  GOOD   woaKs.  5C5 

always  been  and  are  still  used  by  the  papists  in  opposition  to  the  doc- 
trine of  our  Christian  faith,  in  which  we  confess  that  faith  alone  jus- 
tifies and  saves,)  are  not  to  be  tolerated  in  the  church,  in  order  that 
the  merits  of  Christ  our  Savior  may  not  be  diminished,  and  that  the 
promise  of  salvation  may  remain  firm  and  sure  to  believers. 

In  this  contention  some  few  employed  a  very  questionable  propo- 
sition : — That  good  works  are  pernicious  to  salvation.  It  was  also 
contended  by  some  that  good  works  are  not  necessary,  but  free  and 
spontaneous,  since  they  should  not  be  extorted  by  the  dread  and  the 
denunciations  of  the  law,  but  should  flow  from  a  free,  spontaneous 
impulse  and  a  joyful  heart.  On  the  contrary  the  other  party  con- 
tended that  good  works  are  necessary. 

This  controversy  originated  from  the  words  nccessitas  and  lihertaSj 
necessity  and  liberty,  since  the  word  necessitas,  especially,  signifies 
not  only  the  eternal,  immutable  order,  according  to  which  all  persons 
are  under  obligation  and  in  duty  bound  to  be  obedient  to  God  ;  but 
sometimes  il  im.plies  a  constraint,  by  which  the  law  forces  persons  to 
good  works. 

Afterwards,  however,  they  controverted  not  only  the  words,  but 
most  violently  assailed  the  doctrine  itself,  and  contended  that  the 
new  obedience  in  the  regenerated  is  not  necessary  in  consequence 
of  the  aforenamed  order  of  God. 

To  explain  this  dissension  in  a  Christian  manner,  according  to  the 
analogy  of  the  word  of  God,  and  through  his  grace  to  determine  it 
finally,  our  doctrine,  faith,  and  confession,  are  as  follow: 

First,  in  this  article  there  is  no  controversy  among  our  divines  con- 
cerning the  following  propositions : — That  it  is  the  will,  the  order, 
and  the  command  of  God,  that  believers  should  walk  in  good  works. 
That  those  works  are  not  truly  good  which  each  one  devises  unto 
liimself  according  to  his  own  partial  opinion,  or,  which  are  performed 
according  to  human  tradition  ;  but  those  which  God  himself  has  pre- 
scribed and  commanded  in  his  word.  That  works  truly  good  are  not 
performed  by  our  own  natural  powers,  but  when  the  person  is  recon- 
ciled with  God  through  faith,  and  renewed  by  the  Holy  Spirit,  or,  as 
St.  Paul  says:  "  Created  anew  in  Christ  Jesus  unto  good  works," 
|Eph.2,  lOl 

I  Neither  is  it  disputed,  how,  and  why  the  good  works  of  believers, 
I  although  they  are  impure  and  imj^erfect  in  the  flesh,  are  pleasing  and 
[acceptable  in  the  sight  of  God;  namely,  on  account  of  Christ  the 
I  Lord,  through  faith,  because  the  person  is  acceptable  to  God.  For 
;the  works,  which  pertain  to  the  preservation  of  external  discipline, 
jand  which  are  required  and  perforra^d  also  by  the  u3]b'"Ticving  and  the 


556.  FORM    OF    CONCORD. DECLARATION. 

unconverted,  although  they  are  laudable  in  the  sight  of  the  world, 
and  rewarded  of  God  in  this  w^orld  with  temporal  blessings ;  yet  be- 
cause they  do  not  proceed  from  genuine  foith,  they  are  sin  before  God, 
that  is  contaminated  with  sins,  and  they  are  held  in  the  sight  of  God 
as  sinful  and  impure  in  consequence  of  the  corrupt  nature,  and  becausje 
the  person  is  not  reconciled  with  God.  For  "  a  corrupt  tree  cannot 
bring  forth  good  fruit,"  Matt.  7,  IS  ;  and  as  it  is  also  written,  Rom. 
14,  23 :  "Whatsoever  is  not  of  faith  is  sin  ;"  for  a  person  must  first 
be  acceptable  to  God,  and  that  for  the  sake  of  Christ  alone,  if  by  any 
means  the  works  of  this  sanie  person  shall  be  pleasing  to  God. 

Therefore,  the  source  and  the  fountain  of  works  which  are  really 
good  and  acceptable  in  the  sight  of  God,  and  which  God  wHll  reward 
in  this  and  in  the  future  world,  must  he  faith  ;  for  this  reason  they  are 
called  by  St.  Paul  the  right  fruits  of  f.iith,  as  also  of  the  Spirit,  Gal. 
5,  22.  For  faith,  as  doctor  Luther  writes  in  his  preface  to  the  Epis- 
tle of  St.  Paul  to  the  Romans,- is  a  divine  work  in  us,  which  changes 
us,  and  regenerates  us  of  God  ;  and  mortifies  the  old  fallen  nature, 
making  us  quite  different  persons,  in  heart,  mind,  disposition,  and  in 
all  our  faculties,  and  bringing  v^'ith  itself  the  Holy  Spirit.  O!  this 
faith  is  a  living,  active,  efficacious,  powerful  principle ;  it  is 
impossible  for  it  not  incessantly  to  perform  good.  Neither  does  it 
ask  whether  good  works  are  to  be  performed,  but  before  it  is  inquired, 
it  has  done  them,  and  it  is  always  in  action.  But  whoever  does  not 
perform  such  works,  is  a  faithless  person,  groping  and  looking  about 
for  faith  and  good  works,  not  knowing  what  they  are,  yet  babbling 
and  prating  a  great  deal  about  faith  and  good  works.  Faith  is  a 
living,  deliberate  confidence  in  the  grace  of  God,  so  firm,  that 
the  person  would  rather  die  a  thousand  times  than  permit  this 
confidence  to  be  snatched  from  him.  And  this  confidence  and  knowl- 
edge of  divine  grace,  make  us  courageous,  cheerful,  and  joyful  toward 
God  and  all  creatures,  which  joy  and  cheerfulne!>s  the  Holy  Spirit  ex- 
cites through  faith.  Hence  without  consti'aiut  we  become  willing 
and  desirous  to  do  good  unto  all,  to  serve  ali,  :md  to  endure  every 
thing ;  to  honor  and  to  praise  God  who  manifested  this  grace  to  us ;, 
so  that  it  is  impossible  to  separate  woi'ks  from  faith  :  yes,  as  impossi- 
ble as  it  is  to  separate  heat  and  light  fi-om  fire. 

But,  since  there  is  no  dispute  air^ong  our  divines  concerning  these 
points,  we  shall  not  treat  ihem  liere  at  length,  but  we  shall  explain 
merely  the  controverted  points  la  a  simple  and  perspicuous  manner.. 

And  first,  respecting  whatever  pertains  to  the  necessity  or  to  the 
voluntariness  of  good  works,  it  is  evident,  that  these  expressions  ar« 
used  and  frequently  repeated  in  tb.o  Augsburg  Confession  and  in  thq- 


OF    GOOD    WORKS.  557 

Apology  to  the  same,  and  that  good  works  are  also  necessary.  Again, 
that  it  is  necessary  to  do  good  works,  which  should  follow  faith 
and  reconciliation.  Again,  that  we  should  and  must  necessarily 
perform  good  works  w^hich  God  commanded.  Thus  also  in  the  holy 
Scripture  itself  the  words  necessity,  necessary,  and  needful,  and 
shall  and  must,  are  thus  used,  with  respect  to  that  which  we  are  un- 
der obligation  to  perform  in  consequence  of  the  order,  command,  and 
will  of  God,  Rom.  13,  5  ;  1  Cor.  9,  16  ;  Acts  5,  29 ;  John  15,  12 ; 

1  John  4,  21. 

Wherefore,  in  this  Christian  and  genuine  sense,  those  propositions 
or  expressions  which  we  have  mentioned,  are  unjustly  reprehended 
!  and  rejected  by  some.  For  they  should  justly  be  retained  and  em- 
ployed for  the  purpose  of  reproving  and  confuting  the  secure,  licen- 
tious opinion,  in  which  many  devise  unto  themselves  a  dead  faith  or 
a  vain  persuasion  which  is  destitute  of  repentance  and  good  works : 
as  if  indeed,  there  can  at  the  same  time,  exist  in  one  heart  true  faith, 
and  an  evil  purpose  to  persevere  and  go  on  in  sins, — a  thing  which  is 
impossible  ;  or,  as  if  indeed  a  person  cnn  have  and  retain  true  faith, 
righteousness,  and  salvation,  although  he  remain  a  corrupt  and 
fruitless  tree,  from  which  no  good  fruits  at  all  result ;  yes,  even  when, 
contrary  to  his  conscience,  he  perseveres  in  sins,  or  designedly  returns 
unto  these  sins  again.  These  are  folse  and  impious  conclusions.  But 
here  also  must  be  observed  the  common  fact  concerning  this  distinc- 
tion, namely,  that  by  the  word  necessity  must  be  understood  necessi- 
tas  ordinis,  mandati,  et  voluntatis  Christi  ac  dehiti  nostri,  non 
autevii  necessitas  coacfionis  ;  that  is,  when  the  word  necessity  is  used, 
it  must  be  understood,  not  with  respect  to  constraint,  but  alone  with 
respect  to  the  order  of  the  immutable  will  of  God,  whose  debtors  we 
are.  For  to  this  even  the  commandment  of  God  refers,  that  the  crea- 
ture should  be  obedient  to  its  Creator.  For  in  those  other  places 
of  Scripture,  as  in  2  Cor.  9,  7 ;  and  in  the  Epistle  of  St.  Paul  to 
Philemon,  verse  14 ;  again,  in  1  Pet.  5,  2,  the  word,  necessity, 
is  received  concerning  that  which  is  extorted  from  a  person  con- 
trary to  his  will,  through  constraint,  or  which  he  otherwise  does  for 
the  purpose  of  making  an  outward  show,  but  yet  without  and  opposed 
to  his  will.  For,  such  hypocritical  \vorks  God  does  not  approve  ;  but 
he  w^ishes  the  people  of  the  New  Testament  to  be  a  willing  people, 
Psalm  110,  3,  and  to  sacrifice  willingly.  Psalm  54,  8,  and  to  be  obe- 
dient, not  with  unwillingness,  or  through  constraint,  but  from  the 
heart,  2  Cor.  9, 7  ;  Rom.  6, 17.     "  For  God  loveth  a  cheerful  giver," 

2  Cor.  9,  7.  In  this  sense  and  under  this  view,  it  is  rightly  asserted 
and  tauD-ht  that  works  trulv  o-ood  shall  be  performed  by  those  whom 


558  FORM    OF    CONfOllL). DF-C'I.  A  U  ATION  , 

the  Son  of  God  has  irced,  from  a  free,  spontaneous  spirit ;  in  which 
manner  also  the  disputation  concerning  the  voknitariness  of  good 
works  was  chiefly  guided  in  this  sense,  by  those  who  agitated  it. 

But  here  again  this  distinction  also  must  he  observed,  concerning 
which  Paul,  Rom.  7,  22,  23,  speaks :  I  am  willing,  and  "  delight  in 
the  law  of  God,  after  the  inward  man:  but  I  see  another  law  in  my 
members,"  7iot  only  unwilling,  or  disinclined,  but  '•  warring  against 
the  law  of  my  mind."  And  relative  to  the  unwilhng  and  rebellious 
flesh,  Paul,  1  Cor.  9,  27,  says:  "I  keep  under  my  body,  and  bring 
it  into  subjection."  And  Gal.  5,24,  and  Horn.  8,  13  :  "  They  that 
are  Christ's  have  crucified,"  yes,  "  mortified  the  flesh,  with  the  af- 
fections and  lusts."  But  tliat  pretence  and  doctrine  are  false  and 
must  be  rejected,  in  which  it  is  asserted,  that  good  works  are  so  free 
with  believers,  that  it  lies  within  their  own  fvee  choice  either  to  per- 
form or  to  omit  them,  or  to  act  contrary  to  thcra,  and  still  be  able  to 
retain  faith,  and  the  favor  and  grace  of  God. 

Second,  when  it  is  taught  that  good  works  arc  necessary,  it  niusi 
be  explained,  why,  and  for  what  reasons  they  are  necessary  ;  which 
reasons  are  recited  in  the  Augsburg  Confession  and  in  the  Apology. 

But  here  we  must  exercise  very  great  caution,  lest  works  be  in- 
troduced and  intermingled  in  the  article  of  justification  and  salvation. 
Wherefore,  these  propositions  are  justly  rejected  : — That  good  works 
are  necessary  for  believers  in  order  to  salvation  ; — that  it  is  impos- 
sible to  be  saved  without  good  works.  For  thev  are  (iiametricallv 
opposed  to  the  docti'ine  de  particulis  cxciu.nins  in  articido  jusHji- 
cationis  et  salvatGri,',- ;  tbat  is,  they  militate  against  tl, ose  words  with 
which  St.  Paul  entirely  excludes  our  works  and  merit  from  the  arti- 
cle of  justification  and  salvation,  and  ascribes  all  to  the  grace  of  God 
and  to  the  merits  of  Christ  alone,  as  was  explained  in  the  foregoing 
article.  And  again,  these  propositions  deprive  troubled  and  afflicted 
consciences  of  the  comfort  of  the  Gospel ;  they  give  occasion  for 
doubt ;  they  are  dangerous  in  many  ways  ;  they  strengtlien  tlje  arro- 
gance of  self-righteousness  and  the  confidence  upon  self-works;  be- 
sides, they  are  adopted  l)v  the  papists,  and  employed  to  their  advantage 
ap-ainst  the  doctrine  concerning  that  iViih  v,'liieh  alone  is  salutary  : 
thus  they  are  also  repugnant  to  the  rational  form  of  terms,  in  which  it 
is  written  :  Salvation  is  his  unto  vjhom  God  iinpxdes  rightecusness^ 
without  the  addition  of  works,  Rom.  1,  (i.  Again,  in  the  Augsburg 
Confession,  in  the  sixth  article,  it  is  written,  that  we  are  saved  without 
works,  through  faith  alone.  Thus  doctor  Luther  also  rejected  and 
condemned  these  propositions; 


or    GOOD    WORKS.  5t50 

1-  lie  rejected  them  in  the  opinions  entertained  by  the  false  apos- 
tles among  the  Galatians ; 

2.  He  rejected  them  in  the  writings  of  the  papists,  in  many  places ; 

o.  He  rejected  them  in  the  writings  of  the  Anabaptists; 

In  which  tliey  hy  down  this  comment :  "  That  faith  indeed  ought 
not  to  be  based,  on  the  merit  of  works,  but  that  they  are  nevertheless 
required  as  necessary  to  salvation  ;" 

4.  And  he  also  rejected  them  in  the  doctrine  of  some  among  his 
own  divines,  who  w'ished  to  explain  this  proposition  thus,  in  their 
comment  on  Genesis,  ch.  22  :  '•  Although  we  require  works  as  nec- 
essary to  salvation,  )  et  we  do  not  teach  that  confidence  should  be 
based  on  works." 

Therefore,  in  conformity  with  the  motives  now  staled,  the  forms 
ofexpression  which  have  been  mentioned — which  were  revived,  spread 
abroad,  and  brought  into  disputation  again  by  the  Interim,  in  the  time 
of  persecution,  when  clear  and  perspicuous  confessions  were  most 
necessary  in  opposition  to  the  various  corruptions  and  perversions  of 
the  article  of  justification— should  not  be  permitted  by  our  congre- 
gations to  be  taught,  maintained,  or  tolerated,  but  they  should  be  ex- 
posed and  rejected  i)y  them  as  false  and  wrong. 

Third,  since  it  is  also  disputed  whether  good  works  secure  sal- 
vation, or  whether  they  are  necessary  for  the  preservation  of  faith, 
righteousness,  and  salvation,  and  since  m.uch  depends  on  this  position  ; 
it  must  be  diligently  and  properly  explained  how  righteousness  and 
salvation  are  secured  in  us  from  being  lost  again.  For  it  is  writ- 
ten :  "  He  that  shall  endure  vmto  the  end,  the  same  shall  be  saved," 
Matt.  24,  Jo.  Again,  Heb.  3,  6,  14  :  "  For  we  are  made  partakers 
of  Christ,  if  we  hold  the  beginning  of  our  confidence  steadfast  unto 
the  end." 

And  therefore,  in  I  he  first  place,  this  fidse,  licentious  opinion  must 
be  gravely  reprehended  and  rejectetl,  in  which  some  imagine  that  faith 
and  received  rii^hteousness  and  salvation  cannot  be  lost  by  the  com- 
mission ofanv,  even  malicious  and  wilful  sins;  but  even  if,  without 
fear  and  shame,  a  Christian  indulges  in  evil  lusts,  resists  the  Holy 
Spirit,  and  wilfuliy  returns  to  hfs  sins  contrary  to  conscience,  that 
he  nevertheless  can  re'a.in  faith,  the  grace  of  God,  righteousness, 
and  salvation. 

In  opposition  to  tliis  pernicious  opinion,  these  true,  immutable,  di- 
vine menaces,  earnest  denunciations,  and  admonitions,  should  be  fre- 
quently repeate(!  and  inculcated  with  all  diligence  and  gravity  among 
those  Christians  wlio-  lia\e  been  justified  by  faith,  1  Cor.  6,  9,  10: 
*■  Br  \\-:{  fjrcdvrd:  nciihor  fornicators,  nor  id"laior^,  nor  adullerers, 


560  FORM  OF  CONCORD. DECLARATION. 

nor  thieves,  &c.,  shall  inherit  the  kingdom  of  God."  Gal.  5,  21 ; 
Eph.  5,  5:  "  They  who  do  such  things  shall  not  inherit  the  kingdom 
of  God."  Rom.  8,  13:  "If  ye  live  after  the  flesh,  ye  shall  die." 
Col.  3,  6  :  "  For  which  things'  sake  the  wrath  of  God  cometh  on  the 
children  of  disobedience." 

The  Apology,  however,  gives  a  beautiful  example,  when  and  in 
what  manner,  in  view  of  this  distinction,  the  admonition  to  good  works 
may  be  inculcated,  without  obscuring  the  doctrine  concerningfaith,  and 
the  article  of  justification  ;  where,  in  the  twentieth  article,  concerning 
the  declaration  of  Peter, — 2  Pet.  1,  10 :  "  Give  dihgence  to  make 
your  calling  and  election  sure," — it  says :  "  Peter  indicates  a  reason 
for  the  performance  of  good  works,  namely,  in  order  that  we  may 
make  our  calling  sure  ;  that  is,  that  we  may  not  fall  from  the  Gos- 
pel, when  we  sin  again.  He  wishes  to  say  :  do  good  works,  in  order 
that  you  may  remain  under  the  Gospel,  in  your  heavenly  calling,  that 
you  may  not  fall  back,  become  cold,  and  lose  that  spirit  and  gift  which 
were  imparted  unto  you  by  grace  through  Christ, — not  on  account 
of  the  works  which  follow ;  for  men  remain  firm  in  their  calling 
through  faith ;  but  faith  and  the  Holy  Spirit  do  not  remain  in  those 
who  lead  a  sinful  life."     Thus  f.tr  the  words  of  the  Apology. 

But  on  the  contrary,  it  must  not  be  understood  that  faith  onlyin 
the  beginning  apprehends  righteousness  and  salvation,  and  afterwards 
resigns  its  office  to  works,  that  henceforth  these  must  preserve  faith, 
and  the  received  righteousness  and  salvation.  But  in  order  that  the 
promise,  not  only  of  receiving,  but  also  of  retaining  righteousness  and 
salvation,  may  remain  firm  and  sure  to  us,  Paul.  Rom.o,  2,  ascribes 
to  faith  not  only  access  to  grace,  but  also  our  standing  in  grace, 
and  rejoicing  in  the  hope  of  the  glory  of  God.  That  is,  he  attri- 
butes all  to  faith  alone,  the  beginning,  the  progress,  and  the  end- 
Again,  Rom.  11,  20 :  "  Because  of  unbelief,  they  were  broken  off, 
and  thou  standest  by  faith."  Col.  1,  22,  23:  "  You  hath  he  recon- 
ciled, to  present  you  holy,  and  unblamable,  and  unreprovable,  in  his 
sight ;  if  ye  continue  in  the  faith."  1  Pet.  1,  5,  9  :  "  Who  are  kept 
by  the  power  of  God  through  faith  unto  sahation."  Again,  "  Ye 
receive  the  eml  of  your  faith,  even  the  salvation  of  your  souls." 

Since,  therefore,  it  is  evident  from  the  word  of  God  that  faith  is 
the  only  proper  medium  through  which  righteousness  and  salvation 
are  not  only  received,  but  also  preserved  of  God,  the  decree  of  the 
council  of  Trent  must  justly  be  rejected,  and  whatever  else  may  have 
been  resolved  in  this  sense,  that  our  good  works  secure  salvation,  or, 
that  the  received  righteousness  of  faith,  or  even  faith  itself,  is  retained 
and  secured  by  our  woHcs,  either  vrbolly  or  in  part. 


or  GOOD  woiiKs.  561 

For,  although  previous  to  this  controversy  many  sincere  teachers 
tised  similar  phrases  in  the  explication  of  the  holy  Scripture,  not  how- 
ever, by  any  means  intending  to  establish  by  them  the  errors  of  the 
papists  already  referred  to  ;  yet,  inasmuch  as  a  controversy  afterwards 
arose  concerning  these  phrases,  from  which  controversy  offensive  dis- 
tractions of  various  kinds  resulted,  it  is  safest,  according  to  the  admo- 
nition of  St.  Paul,  to  adhere  firmly  with  no  less  diligence  to  a  precise 
form  of  terms,  than  to  the  pure  doctrine  itself;  by  which  means  many 
unnecessary  contentions  may  be  avoided,  and  the  church  secured  from 
many  offences. 

Fourth,  with  respect  to  the  proposition,  that  good  works  are  per- 
nicious to  salvation,  we  express  ourselves  clearly,  in  the  following 
manner: — If  any  one  introduce  good  works  into  the  article  of  justi- 
fication, placing  his  righteousness  and  his  hope  of  salvation  upon  them, 
wishing  to  merit  the  grace  of  God  and  to  be  saved  by  them,  not  we  alone 
declare,  but  Paul  himself  declares,  and  thrice  repeats  it,  Phil.  3, 7, 8,  9, 
that  the  works  of  such  a  person  are  not  only  useless  and  nugatory,  but 
pernicious.  The  fault  however  is  not  in  the  good  works  themselves, 
but  in  the  false  confidence  which  is  based  upon  Works,  contrary  to  the 
express  word  of  God. 

From  this,  however,  it  by  no  means  follows  that  any  one  should 
make  the  absolute  and  unqualified  assertion,  that  good  works  are  per*- 
nicious  to  believers  in  or  with  respect  to  their  salvation.  For  good 
works  in  believers,  when  performed  propter  veras  caicsas,  et  ad  veras 
fines,  that  is,  with  that  view  in  which  God  requires  them  from  the  re- 
generate, are  an  indication  of  salvation,  Phil.  1,  11.  Since  it  is  the 
will  and  express  command  of  Godj  that  believers  should  perform  good 
works,  which  the  Holy  Spirit  works  in  believers  ;  and  these  God  ac- 
cepts on  account  of  Christ,  and  promises  for  them  a  glorious  reward 
in  this  life  and  that  which  is  to' come; 

For  this  reason,  this  proposition  also  is  reprehended  and  rejected  in 
our  churches,  because,  wlien  it  is  thus  proposed  without  any  qualifi- 
cation, it  IS  false  and  offensive,  and  by  it  discipline  and  moral  honesty 
may  be  checked,  and  a  dissolute,  careless,  effeminate  life  introduced 
and  confirmed.  For  most  diligently  indeed  should  every  one  o-uard 
against  that  which  is  pernicious  to  his  salvation. 

But  since  Christians  should  not  be  deterred  from  good  works,  but 
'  with  the  greatest  diligence  should  be  admonished  and  encouraged  to 
them,  this  bare  and  unqualified  proposition  shall  not  and  must  not  be 
tolerated,  tau'^lif,  or  defonflrd  in  \\]P  rhurch. 

71 


562  FüllM    OF    CONCORD.— DECL AR AtlOlS'. 


V.  OF  THE  LAW  AND  THE  GOSPEL. 

Inasmuch  as  the  distinction  between  the  Law  and  the  Gospel,  is  a 
pecuUar,  a  glorious  light  which  contributes  to  a  correct  division  of  the 
word  of  God,  and  to  a  proper  explanation  and  understanding  of  the 
writings  of  the  holy  Prophets  and  Apostles,  it  must,  with  the  great- 
est diligence,  be  observed  and  retained,  lest  these  two  doctrines  be 
commingled,  or  the  Gospel  be  transformed  into  law.  By  which  thing 
the  merits  of  Christ  would  be  obscured,  and  afflicted  consciences  de- 
prived of  that  comfort  which  they  otherwise  would  have  in  the  Gos- 
pel, if  it  were  preached  purely  and  sincerely,  and  by  which  they  could 
sustain  themselves  in  theirseverest  trials,  a'gainstthe  terrors  of  thelaw. 

Now,  on  this  subject  too,  a  controversy  has  arisen  between  some 
divines  of  the  Augsburg  Confession.  For  the  one  party  assert  that 
the  Gospel  is  properly,  not  only  a  preaching  of  grace,  but  also  at  the 
same  time  a  preaching  of  repentance,  reproving  the  greatest  sin, 
namely,  that  of  unbelief.  But  the  other  party  contend  that  the  Gos- 
pel is  not  properly  a  preaching  of  repentance,  reproving  sin  ;  for  thi^ 
is  properly  the  office  of  the  law  of  God,  to  censure  all  sins,  and  con- 
sequently unbelief  too  ;  but  the  Gospel  is  properly  a  preaching  of  the 
grace  and  mercy  of  God,  for  Christ's  sake,  through  which  is  remit- 
ted and  forgiven  unto  those  who  are  converted  to  Christ,  the  unbe- 
lief in  which  they  previously  lived,  and  which  was  reproved  by  the 
law  of  God. 

Now,  on  considering  this  dissension  properly,  we  discover  that  it 
has  originated  chiefly  from  the  fact,  that  the  word  Gospel  is  not  al- 
ways used  and  understood  in  one  and  the  same  sense  in  Holy  Writ, 
as  also  by  the  ancient  and  modern  teachers  of  the  church.  For  some- 
times it  is  SO'  used  that  the  whole  doctrine  of  Christ,  our  Lord,  is  un- 
derstood by  it,  which  he  advanced  in  his  ministry  upon  earth,  and 
commanded  to  be  taught  in  the  New  Testament,  and  tlius  it  compre- 
hends the  explanation  of  the  law  and  the  revelation  of  the  benevolence 
and  grace  of  God,  his  heavenly  Father,  as  it  is  written,  Mark  1,  1 : 
"  This  is  the  beginning  of  the  Gospel  of  Jesus  Christ,  the  Son  of 
God."  And  a  little  afterwards  we  find  the  indispensable  condition« 
proposed, — repentance  and  forgiveness  of  sins.  Thus,  where  Christ 
after  his  resurrection  commands  the  Apostles  to  preach  the  Gospel  in 
all  the  World,  Mark  16,  ]5,  he  comprehends  the  sum  of  this  his  doc- 
trine in  a  few  words,  saying,  Luke  24,  4G,  47  :  '•  Thus  it  is  written, 
and  thus  it  behooved  Christ  to  sutfer,  and  to  rise  from  the  dead  the 
third  day  ;  that  reiienlance  and  remission  of  si'ii;--'  sho'uht  be  pn-achcd  iiT 


Ol'     Tili:    LAW    AND    TUE    GüSPEL.  563 

his  name  among  all  nations."  And  likewise  Paul  calls  his  whole  doc» 
trine  the  Gospel,  Acts  20,  21,  But  in  these  conditions  he  comprises 
the  substance  of  this  his  doctrine,  in  repentance  towards  God,  and  in 
faith  in  Christ.  And  in  this  sense  the  generalis  definitio,  that  is,  the 
description  of  the  word  Gospel,  is  right,  when  it  is  used  in  its  widest 
sense,  and  without  reference  to  the  proper  distinction  between  the 
Law  and  the  Gospel,  if  it  be  said,  "  The  Gospel  is  a  preaching  of  re- 
pentance and  the  remission  of  sins."  For  John  the  Baptist,  Christ, 
3nd  the  Apostles  in  their  preaching  first  introduced  the  doctrine  of 
repentance,  and  thus  they  explained  and  urged,  not  only  the  gracious 
promise  concerning  the  forgiveness  of  sins,  but  the  law  of  God  also. 
Finally,  the  word  Gospel  is  used  in  its  true  sense,  hi  which  it  embraces, 
not  the  preaching  of  repentance,  but  only  the  preaching  of  the  grace  of 
God,  as  it  follows  immediately  afterwards,  Mark  1, 15,  where  Christ 
says:  "Repent  ye,  and  believe  the  Gospel." 

But  the  word  repentance  is  likev/ise  not  always  used  in  one  and 
the  same  sense  in  the  Scripture.  For  in  some  places  in  Holy  Writ, 
it  is  taken  for  the  whole  conversion  of  man,  as  in  Luke  13,  5  :  "  Ex- 
cept ye  repent,  ye  shall  all  likewise  perish."  And  Luke  15,  7 : 
^'  .Joy  shall  be  in  heaven  over  one  sinner  that  repenteth."  But  in 
the  passage,  Mark  1,  15,  to  which  we  had  reference  a  little  before, 
önd  in  other  places,  where  repentance,  and  faith  in  Christ,  are  laid 
down  differently,  Acts  20,  21,  or,  repentance  and  remission  of  sins, 
Luke  24,  46,  47,  repentance  signifies  nothing  else  but  to  perceive  sins 
f  ruly,  to  regret  them  sincerely,  and  to  abstain  from  them.  But  this 
perception  of  sins  comes  from  the  law,  and  it  is  not  sufficient  for  a 
salutary  conversion  to  God,  if  laith  in  Christ  be  not  superadded,  whose 
merits  the  consolatory  preaching  of  the  holy  Gospel  offers  to  all  peni- 
tent sinners,  that  are  terrifletl  by  the  preaching  of  the  law.  For  the 
Gospel  announces  remission  of  sins,  not  to  rude,  careless  minds,  but 
to  the  contrite  and  penitent,  Luke  4,  18,  And  lest  this  contrition 
and  terror  of  the  law  might  terminate  in  despair,  the  preaching  of 
the  Gospel  is  nece^isary,  so  that  it  may  be  a  repentance  to  salvation, 
Q  Cor,  7,  10, 

>  For  since  the  bare  preaching  of  the  law  without  mentioning  Christ, 
either  makes  men  presumptuous  enough  to  imagine  that  they  can  ful- 
fil the  law  by  external  works,  or  it  causes  them  to  fall  into  despair ; 
Christ,  Matt,  5  and  Rom,  7,  takes  the  Icno  in  his  hands,  and  ex- 
plains it  spiritually.  And  thus  he  reveals  his  wrath  from  heaven 
against  all  sinners,  showing  how  'great  it  is,  Rom,  1,  ]§, 
by  which  they  are  pointed  to  the  law,  and  then  first  learn  from  it  toper- 
iceivetheirsins  rigli tly,  which  perception  Mosevsnever could  hdveeffmt- 


564  FORM    OF    CONCOHÜ.— DECLARATJON. 

cd  in  them.  For,  as  the  Apostle,  2  Cor.  3, 14, 15, 16,  testifies,  although 
Moses  be  read,  yet  the  veil,  which  he  hung  before  his  face,  still  remains 
undrawn  ;  so  that  they  do  not  perceive  the  law  spiritually,  and  what 
great  things  it  requires  from  us,  and  how  severely  it  accuses  and  con- 
demns us,  because  we  are  unable  to  keep  and  to  fulfil  it.  But  if  they 
have  turned  unto  the  Lord,  then  this  veil  is  removed,  2  Cor.  3. 

Therefore,  the  Spirit  of  Christ  must  not  only  console,  but  also, 
through  the  office  of  the  law,  reprove  the  world  of  sin,  John  16,  8, 
and  thus  act  in  the  New  Testament,  as  the  Prophet  says :  Opus  alie- 
num,  ut  facial  opus  proprium,  Isa.  28,  21 ;  that  is,  he  must  perform 
an  extraneous  office,  (work,  which  is  to  reprove,)  until  he  advances 
to  his  own  work,  which  is,  to  console,  and  to  preach  concerning  grace. 
For  this  cause  he  was  obtained  for  us  and  sent  to  us  through  Christ, 
and  called  the  Comforter,  as  doctor  Luther  has  explained  it  in  hisex-e 
position  of  the  Gospel,  Dominica  W  after  Trinity,  in  the  following 
words : 

"  All  that  describes  our  siyts  and  the  wrath  of  God,  is  properly 
called  preaching  of  the  law,  no  matter  how  or  when  it  occurs.  The 
Gospel,  however,  is  a  preaching  which  exhibits  and  presents  nothing 
else  hut  grace  and  forgiveness  in  Christ,  although  it  is  true  that  the 
Apostles  and  ministers  of  the  Gospel,  as  even  Christ  himself  has  done, 
confirm  the  preaching  of  the  hiw,  and  commence  with  it  among  those 
who  do  not  yet  perceive  their  sinfv,  and  are  not  alarmed  in  consequence 
of  the  wrath  of  God,  as  he  says  :  '  The  Holy  Ghost  will  reprove  the 
world  of  sin,  because  they  beli^n-e  not  on  me,'  John  IlQ,  8,  9.  Yea, 
what  is  a  more  grave,  a  more  torrii>le  indication  and  declaration  of 
the  wrath  of  God  against  sinners,  than  even  the  svfferiixg  and  death 
of  Christ  his  Son!  But  as  long  as  ail  this  proclaims  the  wrath  of 
God,  and  terrifies  men,  it  is  not  the  proper  preaching  of  the  Gospel 
nor  that  of  Christ,  but  of  Moses  and  the  law  against  the  impenitent. 
For  Christ  and  the  Gospel  were  not  ordained  and  sent,  either  to  alarm 
or  to  condemn,  but  to  console  and  to  elevate  tliose  who  are  alarmed 
and  depressed.  And  again,  Christ,  John  16,  8,  says:  *  The  Holy 
Ghost  will  reprove  the  woi-1d  of  sin ;' — a  thing  which  cannot  take 
place,  unless  through  a  declaration  of  the  law,"   Tom.'2,  Jenens.  A^jo. 

Thus  the  Articles  of  Smalcaid  also  assert :  "  This  olllce  of  the  law 
the  New  Testament  retains  and  enforces,"  which  reveals  sins,  and 
the  wrath  of  God:  "but  to  this  office  the  New  Testament  instantly 
subjoins  -the  consolatory  promises  of  grace  Ihrougli  the  (Jospel." 
See  part  HI.,  Art.  3,  of  the  Articles  of  Smalcald. 

And  the  Apology  declares,  that  it  is  not  sufficient  for  a  true  and 
^lutarv  rcDcntance,  to  preach  the  law  alone ,  but  the  Gospel  must 


OF     THE    LAW    AND    TIIF.    GOSPEL.  565 

also  be  preached.  In  this  manner  both  these  doctrines  are  connected, 
and  they  must  both  be  urged  together, — but  in  a  certain  order,  and 
with  due  distinction.  And  the  Antinomians,  the  adversaries  of  the 
law,  are  justly  condemned,  who  banish  the  preaching  of  the  law  from 
the  church,  and  affirm  that  sins  are  to  be  reproved,  and  that  contri- 
tion and  sorrow  are  to  proceed,  not  from  the  law,  but  only 
from  the  Gospel.     See  Art.  5  of  the  Apology. 

But  in  order  that  all  may  see  that  w-e  keep  nothing  concealed  in  this 
controversy,  we  shall  present  our  views  of  the  whole  matter  before 
the  eyes  of  the  Christian  reader,  in  a  simple  and  perspicuous  manner. 

Accordingly,  then,  we  believe,  teach,  and  confess  unanimously, 
•that  the  Laio  is  properly  a  divine  code,  in  w'hich  the  righteous,  the 
immutable  will  of  God  is  revealed,  teaching  how  man  ought  to  be  in 
his  nature,  thoughts,  words,  and  deeds,  in  order  to  be  pleasing  and  ac- 
ceptable to  God,  And  it  announces  the  wrath  of  God,  and  temporal 
and  eternal  punishments  upon  transgressors.  For,  as  Luther  declares 
in  opposition  to  the  Antinomians,  all  that  reproves  sins  belongs 
to  law,  the  proper  office  of  which  it  is,  to  reprove  sins  and  to  conduce  to 
a  perception  of  sins,  Rom.  3, 20,  and  7,  7.  And  inasmuch  as  unbelief 
is  the  source  and  fountain  of  all  sins,  the  law  also  condemns  unbelief. 

Yet  it  is  also  true,  that  the  law,  and  the  doctrine  in  reference 
to  it,  are  illustrated  and  explained  by  the  Gospel ;  while  it  remains  pro- 
perly the  office  of  the  law,  to  reprove  sins  and  to  inculcate  good  works. 

The  law  also  reproves  unbelief,  if  we  do  not  believe  the  word  of 
God.  Now  since  the  Gospel,  which  alone  properly  teaches  and  com- 
mands us  to  believe  in  Christ,  is  the  word  of  God  ;  the  Holy  Spirit 
therefore.,  through  the  office  of  the  law,  reproves  this  unbelief  too, 
because  sinners  believe  not  in  Christ ;  although  the  office  of  the  Gos- 
pel properly  is  to  teach  alone  the  saving  faith  in  Christ. 

But  the  Gospel  is  properly  a  doctrine,  which  teaches  (since  man 
i  kept  not  the  law  of  God,  but  transgressed  it,  against  which  his  cor- 
rupt nature,  thoughis,  words,  and  deeds,  strive,  and  being  for  this 
reason  subject  to  the  wrath  of  God,  to  death,  to  all  temporal  afflic- 
tions, and  to  the  punishment  of  hell)  what  man  is  to  believe,  that  he 
may  obtain  remission  of  sins* before  God;  namely,  that  the  Son  of 
God,  Christ  our  Lord,  has  taken  upon  himself  the  curse  of  the  law, 
and  has  borne  it,  and  has  atoned  for  all  our  sins ;  through  whom 
alone  we  are  again  restored  to  favor  with  God,  by  faith  obtain 
remission  of  sins,  are  liberated  from  death  and  from  all  the  punishments 
of  sins,  and  are  eternally  saved. 

For  all  that  consoles,  all  that  offers  unto  the  transgressors  of  the 
law  the  favor  and  gface  of  God,  is  properly  called  the  Gospel,  a  good 


566        —  FORM    OP    CONCORD. DECI,  \RATION\ 

and  joyful  tiding  that  God  Ibr  the  sake  ol'  Christ  will  forgive  sins, 
and  not  inflict  punishment. 

Wherefore,  every  penitent  should  believe,  or  place  his  whole  con- 
fidence only  in  Christ  the  Lord,  namely,  that  He  was  delivered  for 
our  offences,  and  was  raised  again  for  our  justification,  Rom.  4,  25 ; 
who,  although  he  kneio  no  sin,  tvas  made  to  be  sin  for  iis,  2  Cor.  5, 
21 ;  so  that  toe  inight  attain  the  righteousness  in  him,  which  avails 
in  the  sight  of  God — who  loas  made  vnto  us  righteousness,  1  Cor. 
1,  30 — whose  obedience  is  imputed  unto  us  for  i-ighteousness  before 
God  in  his  strict  judgment ;  so  that  the  law,  as  we  have  shown  above, 
is  a  ministry,  which  kills  through  the  letter,  and/pronounces  condem- 
nation, 2  Cor.  3,  7.  But  the  "  Gospel  is  the  power  of  God  unto 
salvation  to  every  one  that  believeth,"  Rom.  1, 16  ;  which  proclaims 
righteousness,  and  gives  the  Sjiirit.  In  this  manner  doctor  Luther 
also  urged  this  distinction  in  nearly  all  his  wiitings  with  special  dili- 
gence, constantly  inculcating  thatthe  knowledge  of  God,  which  origi- 
nates from  the  Gospel,  is  far  different  from  that  which  is  taught  and 
learned  from  the  law.  For  even  the  heathens  had  a  knowledge  of 
God  to  some  extent  from  the  natural  law^,  although  they  neither  knew 
him  correctly,  nor  honored  him  rightly,  Rom.  1,  20,  21. 

From  the  beoinninc;  of  (he  world  these  two  doctrines  were  inculca- 
ted  together  in  the  church  of  God  every  where,  yet  with  due  distinc- 
tion. For  the  posterity  of  the  venerable  Patriarchs,  as  also  the 
Patriarchs  themselves,  did  not  only  recall  to  their  minti  continually 
that  God  created  man  holy  and  righteous  in  the  beginning,  and  that 
through  the  deception  of  the  serpent,  he  transgressed  the  law  of  God, 
became  a  sinner,  ruined  himself  with  all  his  posterity,  and  plunged 
them  with  himself  into  death  and  eternal  condemnation  ;  but  they  also 
solaced  themselves  again  from  the  annunciation  concerning  the  seed  of 
the  woman,  which  should  bruise  the  head  of  the  serpent.  Gen.  3,  lf5  : 
asrain,  concernino;  the  seed  of  Abraham,  in  which  all  the  nations  of 
the  earth  should  be  blessed,  Gen.  22,  18,  and  26,  4 ;  and  concerning 
the  son  of  David,  who  should  restore  the  kingdom  of  Israel,  and  be 
a  light  unto  the  Gentiles,  and  who  was  wounded  for  our  transgres- 
sions, and  bruised  for  our  iniquities,  with  whose  stripes  we  are  healed, 
Psalm  110,  1,  2 ;  Isa.  4,  9,  6  •  and  53,  o. 

We  believe  and  confess  that  these  two  doctrines  must  be  urged  con- 
tinually in  the  church  of  God  with  diligence,  until  the  entl  of  the 
world,  yet  with  that  distinction  w-hich  properly  belongs  to  them;  in  or» 
der  that  in  the  ministration  of  the  New  Testament,  the  hearts  of  im- 
penitent men  may  be  alarmed,  and  bi-ought  to  a  knoAvledge  of  their 
sins  and  to  repentance,  by  the  preaching  qf  the  law  and  by  its  me« 


ÜF    THE    LAW    AM)    THE   GUSPEL.  Ö67 

liaccs  ;  yet  not  in  such  a  manner  as  to  cause  tlicm  to  despond  or  despair : 
but  (since  the  law  is  a  schoolmaster  to  bring  us  to  Christ,  that  we 
may  be  justified  by  faith,  Gal.  3,  24,  and  thus  points  and  leads  us, 
noi  from  Christ,  but  io  Christ,  who  is  the  end  of  the  law,  Rom.  10, 
4,)-  to  be  thus  con:^oled  and  strengthened  again  by  the  preach- 
ing of  the  holy  Gospel  concerning  Christ  our  Lord :  namely, 
thatif  they  believe  the  Gospel,  God  forgives  them  all  their  sins  through 
Christ,  receives  them  as' children  for  his  sake,  and  justifies  and  saves 
them  out  of  pure  grace  without  any  of  their  merits.  But  neverthe- 
lessj.not  in  such  a  manner  as  to  induce  tliem  to  abuse  the  grace  of  God, 
and  willingly  commit  sin  in  consequence  of  this  mercy.  And  this  dis- 
tinction between  the  law  and  the  Gospel,  Paul,  2  Cor.  3,  6,  points 
out  expressly  and  forcibly. 

Therefore,  lest  these  two  doctrines,  the  Law  and  the  Gospel,  be 
intermingled  or  confounded,  and  that  which  belongs  to  the  one  be  at- 
tributed to  the  other,  the  true  and  proper  difference  between  the  law 
and  the  Gospel  must  be  retained  and  urged  with  the  greatest  diligence, 
and  all  that  might  give  occasion  for  confusion  between  the  law  and 
the  Gospel,  by  which  both  doctrines,  the  law  and  the  Gospel,  might 
be  confused  and  commingled  into  one  doctrine,  must  be  assiduously 
avoided.  For  by  such  confusion  the  merits  and  beneficence  of  Christ 
might  easily  be  obscured,  and  the  Gospel  transformed  into  a  doctrine 
of  law,  as  we  know  came  to  pass  under  the  papacy.  And  thus  Chris- 
tians might  be  deprived  ofthat  true  consolation,  which  they  have  in 
the  (iospel  against  the  terrors  of  the  law,  and  the  door  opened  again 
Unto  the  papacy  into  the  church  of  God.  It  is,  therefore,  dangerous 
and  wrong  to  assert  that  the  Gospel,  when  it  is  properly  so  called, 
and  when  it  is  distinguished  from  the  law,  is  a  preaching  of  repentance, 
reproving  sin.  But  otherwise,  if  it  is  understood  in  general  concern- 
ing the  whole  Christian  doctrine,  the  Apology  also  asserts  several 
times,  that  the  Gospel  is  a  preaching  of  repentance  aud  of  remission 
of  sins.  But  nevertheless  the  Apology  also  indicates  in  the  mean 
time,  that  the  Gospel  is  properly  the  promise  of  the  remission  of  sins 
and  of  justification  through  Christ ;  but  the  law  is  a  declaration  which 
reproves  aud  condep.ms  sins. 

VL  OV  THE  T11IRÜ  USE  OF  THE  LAW  OF  GOD. 

Tnasinuch  as  tiie  law  of  God  is  useful,  not  onlv  in  preserving  ex- 
ternal discipline  and  honesty  against  the  vile  and  disobedient,  and 
likewise,  in  bringing  men  to  a  knowledge  of  their  sins  ;  but  also,  when 
they  are  bori!  ;;!ic\v  by  the  Sjiirit  of  God,  converted  to  the  Lord,  and 


568  FORM  OK  CONCORD. DECLARATION. 

the  veil  of  Moses  being  thus  removed  from  them,  in  teaching  them  to' 
live  and  lead  a  truly  pious  life,  a  controversy  arose  among  some  few 
theologians,  concerning  the  third  and  last  use  of  the  law.  The  one 
party  taught  and  held  that  it  is  not  necessary  that  the  regenerate 
should  learn  the  new  obedience  from  the  law,  neither  should  the  law 
direct  their  good  works,  nor  should  the  doctrine  of  obedience  be  urged 
from  it,  since  they  are  made  free  by  the  Son  of  God,  become  temples 
of  his  Spirit,  and  are  so  free  that,  even  as  the  sun  of  himself,  without 
any  compulsion,  performs  his  regular  course,  so  they  also  of  them- 
selves, through  the  inspiration  and  impulse  of  the  Holy  Spirit,  per- 
form that  which  God  requires  of  them.  In  opposition  to  this,  the 
other  party  taught,  that  although  genuine  believers  are  truly  im- 
pelled by  the  Spiiit  of  God,  and  consequently,  according  to  the  in- 
ward man,  they  do  the  will  of  God  out  of  a  free  spirit,  yet  even  the 
Holy  Spirit  uses  the  written  law  for  doctrine  among  them  ;  through 
which  even  true  believers  learn  to  serve  God,  not  according  to 
their  own  thoughts,  but  according  to  his  written  law  and  word,  which 
are  a  certain  rule  and  guide,  by  which  the  conduct  of  life  may  be 
regulated  according  to  the  eternal  and  immutable  will  of  God. 

In  order  to  explain  and  determine  this  dissension,  we  believe, 
teach,  and  confess  unanimously,  that,  although  true  believers 
and  those  Christians  who  are  really  converted  to  God  and  jus- 
tified, are  released  and  liberated  from  the  curse  of  the  law,  they 
should  nevertheless  exercise  themselves  daily  in  the  law  of  the 
Lord,  as  it  is  written,  Psalm  1,  2,  and  119,  1 :  Blessed  is  the  mail 
that  delights  in  the  law  of  the  Lord,  and  meditates  upon  it  day  and 
night.  For  the  law  is  a  mirror,  in  which  the  will  of  God  and  that 
which  is  pleasing  to  him,  are  properly  portrayed ;  it  should,  therefore, 
be  continually  impressed  upon  believers,  and  urged  among  them  dili- 
gently and  incessantly. 

For,  although,  as  the  Apostle,  1  Tim.  1,  9,  testifies,  there  is  no 
law  given  for  the  righteous,  but  for  the  unrighteous ;  yet  this  must 
not  be  understood  simply  as  if  the  righteous  should  live  without  law  ; 
for  the  law  of  God  is  written  in  their  hearts,  Heb.  8,  8,  and  10,  16, 
and  unto  the  first  man  immediately  after  his  creation  there  was  also 
a  law  given,  according  to  which  he  should  live.  But  the  true  mean- 
ing of  St.  Paul  is,  that  the  law  cannot  burden  with  its  curse  tho.se 
who  are  reconciled  unto  God  through  Christ,  and  that  it  dare  not  fet- 
ter the  regenerate  Vvith  its  constraint,  for  they  delight  in  the  law 
of  God,  after  the  inward  man,  Rom.  7,  22. 

And  indeed,  if  the  believing  and  elect  children  of  Crod  were  perfectly 
renovated  in  this  liff  by  the  iufiwcllini  Spirit,  so  that  ihey  would  be 


OF     Tili:    THIRD    USE    01-     THE    LAW.  569 

entirely  freed  from  sin  in  their  nature  anij  all  its  faculties,  they  would 
need  no  law,  and  consequently  no  compulsion  ;  but  of  themselves,  and 
with  entire  voluntariness,  without  any  instruction,  admonition,  solici- 
tatipn,  or  injunction  of  the  law,  they  would  do  that  which  they  are  un- 
der obligation  according  to  the  will  of  God  to  do  :  even  as  the  sun, , 
the  moon,  and  the  whole  host  of  heavenly  bodies,  perfoim  of  them- 
selves their  regular  course  unimpeded,  without  admonition,  solicita- 
tion, or  force,  according  to  the  order  of  God,  which  he  once  gave 
unto  them :  yeS)  as  the  holy  angels  render  an  entirely  voluntary 
obedience. 

Eut  inasmuch  as  believers  are  not  perfectly  and  entirely,  ccmple- 
tive  vel  consmnmative-,  renovat'ed  in  this  life;  although  their  sins  are 
covered  by  the  perfect  obedience  of  Christ,  so  that  they  are  not  im'- 
puted  for  their  condemnation;  and  although  the  mortification  of  the 
old  Adam  and  the  renovation  in  the  spirit  of  their  minds,  are 
commenced  by  the  Holy  Spirit ;  yet  the  old  Adamic  nature  ever  in- 
heres in  their  nature  and  in  all  its  mental  and  physical  powers; 
concerning  which  the  Apostle,  Rom.  7,  18,  vv  rites :  "I  know 
that  in  me  (that  is,  in  my  llesh)  dwelleth  no  good  thing  ;"  and  more- 
over, in  verse  15 ;  "  For  that  which  I  do,  I  allow  not :  for  what  I 
would,  that  do  I  not;  but  what  I  hate,  that  do  I."  Again,  verse 
23 :  "I  see  another  law  in  my  members,  warring  against  the  law^  of 
my  mind,  and  bringing  me  into  captivity  to  the  law  of  sin."  Again, 
Gal.  5,  17 :  "  The  flesh  lusteth  against  the  Spirit,  and  the  Spirit 
against  the  flesh  :  and  these  are  contrary  the  one  to  the  other  ;  so  that 
ye  cannot  do  the  things  that  ye  w-oukK" 

Wherefore,  in  consequence  of  this  lusting  of  the  flesh,  the  believ- 
ing, the  elect,  and  regenerate  children  of  God,  in  this  life  need,  not 
only  the  daily  instruction  and  admonition,  the  warning  and  menaces, 
but  freqi.iently  the  punishments  of  the  law,  in  order  that  they  may 
be  encouraged,  and  may  submit  to  the  Spirit  of  God,  as  it  is  written, 
Psalm  119,  71 :  "  It  is  good  for  me  that  I  have  been  afflicted  ;  that 
I  might  learn  thy  statutes."  And  again,  1  Cor.  9,  27  :  "I  keep  un- 
der my  body,  and  bring  it  into  subjection  ;  lest  tlfht  by  any  means, 
when  I  have  preached  to  others,  I  myself  should  be  a  castaway." 
Again,  Heb.  12,  8:  "  If  ye  be  without  chastisement,  whereof  all  are 
partakers,  then  are  ye  bastards,  and  not  sons;"  as  doctor  Luther, in 
the  Church  Postil,  has  moream))ly  and  fully  explained  this  in  his  ex- 
position of  the  Epistle  on  the  nineteenth  Sunday  after  Trinity. 

But  that  which  the  Gospel  perfoims  in  the  new  obedience  of 
believers,  and  that  which  is  [he  oflice  of  the  law^  therein,  so  far  as 
good  works  concern  believers,  must  be  separately  explained. 

72 


570  FORM    OK    CONCUKD. DECLARATION. 

For  the  law  declares  indeed,  that  it  is  the  will  and  the  command  of 
God,  that  we  should  walk  in  a  new  life,  but  it  does  not  give  the  power 
and  abihty,  by  which  we  can  begin  and  accomplish  this  new  obedi- 
ence. But  the  Holy  Spirit,  who  is  given  and  received,  not  through 
the  law,  but  through  the  preaching  of  the  Gospel,  renews  the  heart 
of  man,  Gal.  3,  5,  14.  Afterwards  the  Holy  Spirit  uses  the  law  for 
the  purpose  of  teaching  the  regenerate,  and  in  the  Ten  Command- 
ments he  indicates  what  is  the  will  of  God,  and  what  is  well-- 
pleasing  to  him,  Rom.  12,  2.  In  these  good  works  those  should 
walk,  whom  God  has  before  prepared,  Eph^  2,  10.  The  Holy 
Spirit  exhorts  them  to  good  works,  and,  if  in  these  they  are  remiss 
and  negligent,  or  disinclined  in  consequence  of  the  flesh,  he  reproves 
them  for  it  through  the  law.  In  this  manner  he  bears  both  offices 
together ; — he  kills  and  he  makes  alive  :  he  brings  down  to  the  grave, 
and  he  brings  up  again  ;  whose  office  is  not^only  to  console,  but  also 
to  reprove.  As  it  is  written,  John  16,  8  :  "  When  the  Holy  Spirit  is 
come,  he  will  reprove  the  world'  (in  which  the  old  Adam  is  com- 
prehended) "of  sin,  and  of  righteousness,  and  of  judgment."  But 
all  that  is  contrary  to  the  law  of  God  is  sin.  And  St.  Paul,  2  Tim, 
8,  16,  asserts :  "  All  Scripture  is  given  by  inspiration  of  God,  and  is 
profitable  for  doctrine,  for  reproof,"  and  to  reprove  is  the  proper 
office  of  the  lav/.  Therefore,  as  often  as  believers  stumble,  they 
are  reproved  by  the  Holy  Ghost  through  the  law,  and  again 
raised  up  and  consoled  by  this  same  Spirit  through  the  preaching  of 
the  holy  Gospel. 

But  in  order  to  avoid,  as  much  as  possible,  all  misunderstanding, — 
to  preserve  and  inculcate,  with  due  caution,  the  distinction  between 
the  works  of  the  law  and  those  of  the  Spirit,  it  must  be  remarked 
with  special  diligence,  that  when  good  works  are  spoken  of,  which 
are  conformable  with  the  law  of  God,  (for  otherwise  they  are  not 
good  works,)  that  the  word  laiv  is  synonymous  with  the  immu- 
table will  of  God,  according  to  which,  in  their  w^hole  course  of  con- 
duct, men  should  act. 

The  difference  in  works,  however,  exists,  in  consequence  of  the 
difference  in  the  persons  who  endeavor  to  live  according  to  this  law 
or  will  of  God.  For  as  long  as  a  man  is  unregenerated,  and  endeav- 
ors to  live  according  to  the  law,  performing  its  duties  because  they 
are  commanded,  through  the  fear  of  punishment  or  the  hope  of  re- 
ward, that  man  is  still  under  the  jurisdiction  of  the  law,  and  his  works^ 
are  by  St.  Paul  properly  called  works  of  the  law  ;  for  these  Avorks  are 
extorted  by  Tb.e  lav.'  as  from  bondmen,  who,  like  Cain,  are  unwilling 
worshippers. 


OF  THE  THIRD  USE  OF  THE  LAW. 


571 


But  when  a  person  is  born  anew  through  the  Spirit  of  God,  and  is 
liberated  from  the  law,  that  is,  from  the  constraint  of  the  law,  and 
impelled  by  the  Spirit  of  Christ,  he  lives  according  to  the  unchange- 
able will  of  God  revealed  in  the  law,  and  does  all,  so  far  as  he  is  born 
anew,  through  a  free  and  cheerful  spirit.  And  such  works  are  not 
properly  called  works  of  the  law,  but  works  and  fruits  of  the  Spirit, 
Gal.  5,  22,  or,  as  St.  Paul,  Rom.  7,  23,  25,  terms  it,  the  law  of  the 
mind,  and  1  Cor.  9,  21,  the  laio  of  Christ.  For  such  persons  are 
no  more  under  the  law,  but  under  grace,  as  St.  Paul,  Rom.  8, 2,  declares. 

Since,  however,  believers  are  not  perfectly  renew^ed  in  this  life,  but 
the  old  fallen  nature  cleaves  to  them  even  to  their  graves,  the  contest 
hetiveen  the  Spirit  and  the  flesh  also  continues.  Therefore  they 
*'  delight  in  the  law  of  God,  after  the  inward  man,"  Rom.  7,  22 ;  but 
the  law  in  their  members  strives  ao-ainst  the  law  of  their  mind.  Thus 
they  are  never  without  law,  and  yet  they  are  not  tinder,  but  in  the 
law,  hving  and  w^alking  in  the  law^  of  the  Lord,  and  yet  performing 
nothing:  through  constraint  of  the  law. 

But  with  respect  to  whatever  pertains  to  the  old  Adam,  who  still 
inheres  in  them,  it  is  evident  that  he  must  be  urged,  not  only  by  the 
iaw%  but  by  chastisements :  who  nevertheless  does  all  through  unwil- 
lingness and  constraint,  no  less  than  the  ungodly,  w^ho  are  urged  by 
the  denunciations  of  the  law,  and  kept  in  obedience,  1  Cor.  9,  27, 
and  Rora.  7,  18,  19. 

Consequently,  this  doctrine  of  the  law  is  likewise  necessary  for  be- 
lievers, lest  they  should  depend  on  their  owm  sanctimoniousness  and 
devotion,  and  under  the  pretext  of  the  Spirit  of  God,  institute  self- 
chosen  methods  of  worship,  without  the  word  and  command  of  God, 
as  it  is  v,M-itten,  Deut.  12,  8,  32 :  "  Ye  shall  not  do  after  all  the  things 
■that  we  do  here  this  day,  every  man  whatsoever  is  right  in  his  own 
-eyes.  What  thing  soever  I  command  you,  observe  to  do  it :  thou 
'  fihalt  not  add  thereto,  nor  diminish  from  it." 
•  The  doctrine  of  the  law  is  also  necessary  to  believers  in  the  exer- 
cise of  good  works  ;  for  otherv^'ise  a  person  may  very  easily  imagine, 
.that  his  works  and  life  are  entirely  pure  and  perfect.  But  the  law  of 
God  describes  good  works  to  believers  in  such  a  manner,  as,  in 
a  niirror,  to  give  us  an  internal  perception  of  their  imperfection  and 
impurity  during  this  life ;  so  that  we  must  say  wnth  Paul :  "  I  know 
nothing  by  myself;  yet  am  I  not  hereby  justified,"  1  Cor.  4,  4. 
Thus,  where  Paul  exhorts  the  regenerate  to  good  works,  he  expressly 
holds  forth  unto  them  the  Ten  Commandments,  Rom.  13,  8 ;  and  the 
fact  that  his  good  works  are  imperfect  and  impure,  he  perceives 
from  the  law,  Rom.  7,  7,  14.     And  David,  Psalm  139,  32,  says; 


f'572  FORM    or    CONCORD. DFX'LARATIOX. 

"I  Avill  run  the  way  of  thy  coininandmciits."  But  "enter  not 
into  judgment  with  thy  servant :  for  in  thy  sight  shall  no  raun  living 
be  justified,"  Psalm  143,  2. 

But  how  and  from  what  reason,  the  good  works  of  believers,  al- 
though they  are  imperfect  and  impure  in  this  life  in  consequence  of 
the  sin  which  inheres  in  the  liesh,  are  nevertheless  acceptable  and 
well-pleasing  to  God,  this  the  law  does  not  teach  ;  which  law  requires 
an  obedience  altogether  perfect  and  pure,  if  it  shall  please  God.  But 
the  Gospel  teaches,  that  our  spiritual  sacrifice  is  acceptable  to  God 
through  faith  for  Christ's  sake,  1  Pet.  2,  5  ;  Heb.  11,  6,  and  ch.  13, 
16,  21.  In  this  manner  Christians  are  not  under  the  law,  but  under 
grace,  because  they  are  freed  from  the  curse  and  condemnation 
of  the  law  through  faith  in  Christ,  and  because  their  good  works,  al- 
though still  imperfect  and  impure,  are  acceptable  to  God  through 
Christ.  Because,  moreover,  so  far  as  they  are  born  anew  ac- 
cording to  the  inward  man,  they  do  from  their  hearts  that  which 
is  pleasing  to  God,  not  through  a  constraint  imposed  by  the  law,  but 
through  the  renewal  of  the  Holy  Spirit.  But  nevertheless,  they 
sustain  a  continual  struo-o-le  Vväth  the  old  Adamic  nature. 

For  the  old  fallen  nature  with  its  indomitable  and  obstinate  pro- 
pensity, still  constitutes  a  portion  of  them,  which  must  be  forced  into 
the  obedience  of  Christ,  not  only  by  the  teaching,  the  admonition, 
the  impulsion,  and  denunciations  of  the  law,  but  frequently  by  chas- 
tisement and  affliction,  until  this  sinful  flesh  is  wholly  and  entirely 
removed,  and  they  are  perfectly  renewed  in  the  resurrection ; 
when  they  will  no  longer  need  either  the  preaching  of  the  law,  or 
its  menaces  and  chastisements,  or  of  the  Gospel,  which  belong  to  this 
imperfect  life.  But  as  they  will  behold  God  face  to  face,  so  by  vir- 
tue of  the  indwelling  Spirit  of  God,  they  will  do  the  will  of  their  hea- 
venly Father,  freely,  without  any  constraint,  and  without  any 
impediment,  most  purely  and  perfectly,  with  the  greatest  pleasure, 
delighting  in  it  eternally. 

Accordingly,  we  reject  and  condemn  as  an  error  pernicious  to 
Christian  discipline  and  true  piety,  the  doctrine,  in  whicli  it  is  as- 
serted, thai  the  law  is  not  to  he  urged  in  the  manner  and  to 
the  extent  mentioned,  above,  among  Christians  and  true  believers,  but 
only  among  the  unbeheving,  the  impious,  and  the  impenitent. 

VII.  OF  THE  HOLY  SUPPER  OF  CHRIST. 

Although  the  exposition  of  this  article  should  not,  perhaps,  accord- 
inn-  to  the  opinion  of  some,  be  laid  down  in  this  treatise,  in  which  we 
^,ave  undertaken  to  explain  only  those  aiticlos  whicj)  wfre  brought- 


OF  THK  lord's  suppf.r.  573 

into  controversy  among  the  theologians  of  the  Augsburg  Confession  ; 
(from  which  Confession  the  sacramentarians  very  soon  w^ithdrew  and 
separated  themselves  entirely,  when  this  Confession  w-as  first  written, 
and  delivered  to  the  Emperor  at  Augsburg,  A.  D.  1530,  and  pre- 
sented their  own  confession  ;)  yet, — inasmuch  as  some  theologians  and 
some  others,  alas  !  who  boast  of  adhering  to  the  Augsburg  Confession, 
concurred  with  the  sacramentarians  on  this  article,  who  not  secretly, 
but  publicly  to  some  extent,  and  contrary  to  the  testimony  of 
their  own  conscience,  assail  the  Augsburg  Confession  with  violence, 
as  if  it  agreed  entirely  with  the  doctrine  of  the  sacramentarians  on  this 
article,  and  in  this  manner  pervert  it, — we  cannotforbear  our  evidence 
to  the  divine  truth  even  in  this  treatise  by  our  confession,  repeating 
the  true  meaning  and  the  proper  sense  of  the  words  of  Christ,  and  of 
the  Augsburg  Confession  concerning  this  article.  For  we  conceive  it 
to  be  our  duty,  so  far  as  we  are  able,  by  the  help  of  God,  to  secure  this 
pious  doctrine  for  posterity,  and  faithfully  to  warn  our  hearers  with 
other  pious  Christians  against  this  pernicious  error,  which  is  repug- 
nant to  the  holy  divine  word  and  to  the  Augsburg  Confession,  and 
which  has  so  often  been  condemned. 

The  chief  controversy  between  our  doctrine  and  that  of  the 
sacramentarians,  in  this  article. 

Although  some  sacramentarians  labor  to  approximate  in  their  terms 
9s  nearly  as  possible  to  the  Augsburg  Confession,  and  to  use  the 
form  or  manner  of  exjjression  employed  by  our  church  ;  and  they  con- 
fess, that  the  body  of  Christ  is  truly  received  by  believers  in  the  holy 
sacramentof  the  Lord's  Supper  ;  yet,  when  they  are  seriously  urged  to 
express  their  opinion  distinctly,  sincerely,  and  plainly,  they  all  unani- 
mously declare  themselves  thus :  that  the  true,  essential  body  and 
blood  of  Christ  are  as  far  absent  from  the  consecrated  bread  and  wine 
in  the  sacrament  of  the  Lord's  Supper  as  the  highest  heaven  is  from 
the  earth.  For  this  is  the  import  of  their  own  words  :  Abesse  Christi 
corpus  et  sanguinem  a  signis  tanto  intervallo  dicivius,  quanta  abest 
terra  ab  altissimis  ccelis.  That  ^s,  w^e  declare  that  the  body  and 
blood  of  Christ  are  as  far  distant  from  the  signs  as  the  earth  isfrom  the 
highest  heavens.  Therefore,  they  understand  this- presence  of  the 
body  of  Christ,  not  as  being  here  on  earth,  but  only  respectu  fidei ; 
that  is,  that  by  the  visible  signs,  as  by  the  preached  word,  our  fiiith, 
reminded  and  awakened,  elevates  itself  and  transcends  the  limits  of 
heaven,  and  there  in  heaven  receives  and  enjoys  the  present  body  of 
O'jrist.,  yes,  Christ  hinjsolf  with  all  his  beneficence,  trulv  and  essen- 


574  FORM  OF  CONCORD. DKCI.  A  RATION. 

tially,  but  yet  only  spiritually.  For  they  believe  that,  as  the  bread 
and  wine  are  here  on  earth  and  not  in  heaven,  so  the  body  of  Christ 
is  now  in  heaven  and  not  on  earth;  and  that  therefore^  nothing  else 
is  received  with  the  lips,  in  the  sacrament  of  the  Lord's  Supper,  but 
bread  and  wine. 

Now,  at  first,  they  pretended  that  the  sacrament  of  the  Lord's 
Supper  is  only  an  external  sign,  by  which  Christians  are  discerned 
from  other  persons,  and  that  in  this  sacrament  there  is  nothing  else 
administered,  but  mere  bread  and  wine,  the  bare  signs  of  the  absent 
body  of  Christ.  But  when  they  discovered  that  this  device  had  no 
permanent  color,  or  that  it  could  not  endure,  they  acknowledged 
that  Christ  the  Lord  is  truly  present  in  his  Supper,  namely, 
per  communicationem  idiomatu7n  :  that  is,  only  according  to  his  di- 
vine nature,  but  not  with  his  body  and  blood . 

Afterwards,  when  they  were  urged  by  the  words  of  Christ  to  con- 
fess that  the  body  of  Christ  is  present  in  this  holy  Supper,  they  still 
^understood  and  explained  it,  as  they  believed  it,  to  be  only  a 
spiritual  presence ;  that  is,  that  Christ  makes  us  participants 
only  of  his  virtue,  operation,  and  beneficence,  through  faith.  Since, 
as  they  say,  by  the  Spirit  of  Christ  which  is  every  where  pres- 
ent, our  bodies,  in  which  the  Spirit  of  Christ  dwells  here  upon  earth, 
are  united  with  the  body  of  Christ,  which  is  in  heaven. 

Therefore,  by  these  splendid  and  magnificent  words,  many  great 
and  illustrious  persons  were  deceived,  when  they  pretended  and  boasted 
that  they  w^re  of  no  other  opinion  than  that  Christ  the  Lord  is  truly, 
essentially,  actively  present  in  his  holy  Supper.  But  this  they  under- 
stand only  concerning  his  divine  nature,  and  not  concerning  his  body 
and  blood  ;  for  they  think  that  these  are  only  in  heaven  and  nowhere 
else,  and  that  Christ  gives  us  his  true  body  and  blood  with  bread 
and  wine  to  eat  and  to  drink,  spiritually  through  faith,  but  not  to 
enjoy  corporeally  with  the  lips. 

For,  the  words  of  the  insiitution  of  the  Lord's  Supper, — Eaf,  this 
is  my  body — they  do  not  understand  properly,  as  they  read,  according 
•  to  the  letter,  but  as  figurative  expressions  :  so  that  to  eat  the  body 
of  Christ,  signifies  nothing  else  bi^t  to  believe  ;  and  the  word  body, 
is  no  more  than  syniholum,  that  is,  a  sign  or  figure  of  the  body  of 
Christ  which  is  not  in  the  sacrament  of  the  Lord's  Supper  on  earth,  but 
only  in  heaven.  The  word  is,  they  interpret  sacramentalitei',  seu  modo 
significative,  ve  qvis  rem  cum  signis  ita  j)utei  copulari,  ut  Christi 
quoqne  caro  nunc  in  terris  adsit,  modo  quodam  invisibile  et  incom- 
preheiisibile.  That  is,  that  the  body  of  Christ  is  united  v»')th  the 
bread  sacramentally  nrbv  impliration  ;  so  that  as  cerlainlv  n9.  pious, 


OF  THE  lord's  supper.  575 

believing  Christians  eat  the  bread  with  their  mouth,  so  certainly  do 
they  also  enjoy  the  body  of  Christ,  which  is  in  heaven  above,  spirit- 
ually by  faith.  But  the  doctrine  that  the  body  of  Christ  is  essen- 
tially, though  invisibly  and  incomprehensibly  present  in  the  sacrament 
of  the  Lord's  Supper,  and  received  by  the  lips  with  the  consecrated 
bread,  even  by  hypocrites  or  pretended  Christians,  they  are  accus- 
tomed to  condemn  and  imprecate  as  a  horrible  blasphemy. 

On  the  contrary,  concernhig  the  Lord's  Supper,  it  is  taught  in  the 
AuüsburfT  Confession,  out  of  the  word  of  God,  thus :  "  That  the  true 
body  and  blood  of  Christ  are  truly  present  under  the  form  of  bread 
and  wine  in  the  Lord's  Supper,  and  there  administered  and  received. 
And  the  opposite  opinion"  (namely,  that  of  the  sacramentarians,  who 
even  at  the  same  time  delivered  their  own  confession  at  Augsburg,  in 
which  it  is  asserted,  that  the  body  of  Christ,  since  he  has  ascended 
to  heaven,  is  not  truly  and  essentially  present  here  on  earth  in  the 
sacrament)  ''  is  rejected."  This  same  view  is  also  plainly  expressed 
in  the  Smaller  Catechism  of  doctor  Luther  in  the  following  words : 
*'  The  Sacrament  of  the  Altar  is  the  true  body  and  blood  of  our  Lord 
Jesus  Christ,  with  bread  and  wine,  instituted  by  Christ  himself,  for 
us  Christians  to  eat  and  to  drink."  And  in  the  Apology  it  is  not 
only  explained  more  clearly  still,  but  it  is  also  confirmed  by  the  dec- 
laration of  Paul,  1  Cor.  10,  and  by  the  testimony  of  Cyril  in  these 
words : 

"  The  tenth  article  is  approved,  in  which  it  is  confessed,  that  in  the 
Supper  of  the  Lord,  the  body  and  blood  of  Christ  are  truly  and  es- 
sentially present,  and  truly  administered  with  the  visible  elements, 
bread  and  wine,  to  those  who  receive  this  sacrament.  For,  since 
Paul,  1  Cor.  10, 16,  asserts  :  '  The  bread  which  we  break,  is  the  com- 
munion of  the  body  of  Christ,'  it  would  follow  that  the  bread  is  the 
communion,  not  of  the  body,  but  of  the  Spirit  of  Christ,  if  not  the 
body  of  Christ,  but  only  the  Holy  Spirit  w^ere  truly  present."  And 
we  "know  that,  not  only  the  Roman  church,  but  the  Greek  church 
also,  taught  the  l)odily  presence  of  Christ  in  the  holy  Supper  of  the 
Lord.  And  the  testimony  of  Cyril  is  likewise  adduced,  that  Christ 
also  bodily,  in  the  sacrament  of  the  Lord's  Supper,  dwells  in  us,  by 
communication  of  his  flesh. 

Afterwards,  when  those  who  delivered  their  confession  at  Augs- 
buro-  concerning  this  article,  became  allied  to  the  Confession  of  our 
church,  the  following  Formula  Concordice,  or  articles  of  Chris- 
tian agreement,  (which  we  shall  now  recite,)  was  drawn  up  at  Wit- 
temburo-,  A.  Ü.  i")o(i,  between  the  divines  of  Saxony  and  those  of 


576  FORM  OF  CONCOKD. DECLARATION. 

the  upper  countries,  and  were  subscribed  by  doctor  Martin  Luther 
and  other  theologians  of  both  parties : 

"  We  have  heard  how  Martin  Bucer  and  the  other  divines  who  came 
with  him  from  the  cities,  have  expressed  their  sentiments  concerning 
the  holy  sacrament  of  the  body  and  blood  of  Christ,  namely,  thus :" 

"  Agreeably  to  the  words  of  Ireneus,  they  confess,  that  in  this  sa- 
crament there  are  two  things,  a  terrestrial  and  a  celestial.  Ac- 
cordingly, they  believe  and  teach,  that  with  the  bread  and  wine  the 
body  and  blood  of  Christ  are  truly  and  essentially  present,  adminis- 
tered, and  received.  And  although  they  deny  a  transubstantiation, 
that  is,  an  essential  change  of  the  bread  and  wine  into  the  body  and 
blood  of  Christ,  nor  do  they  believe  that  the  body  and  blood  of 
Christ  are  included,  [localiter)  locally  in  the  bread,  or  that 
they  are  in  any  other  manner  united  with  it  constantly,  apart  from 
the  use  of  this  sacrament ;  yet,  they  concede  that  through  the  sacra- 
mental union,  the  bread  is  the  body  of  Christ.  For  apart  from 
this  use,  when  the  bread  is  laid  aside,  and  preserved  in  the  pyx,  or 
when  it  is  borne  about  and  exhilüted  in  procession,  as  is  done  under 
the  papacy,  they  hold  not  that  the  body  of  Christ  is  present. 

In  the  second  place,  they  hold,  that  the  institution  of  this  sacra- 
ment established  by  Christ,  is  efficacious  in  the  Christian  community, 
and  that  it  does  not  depend  on  the  worthiness  or  unworthiness  of  the 
servant  who  administers  this  sacrament,  nor  upon  that  of  the  recipi- 
ent. Therefore,  as  St.  Paul  says,  the  unworthy  also  receive  this  sa- 
crament :  thus  they  believe  that  even  unto  the  unworthy  the  body  and 
blood  of  Christ  are  truly  administered,  and  the  unworthy  truly  re- 
ceive the  same,  if  the  institution  and  the  command  of  Christ  the  Lord 
be  observed.  But  such  persons  receive  it  to  judgment,  as  St.  Paul, 
1  Cor.  11,  29,  declares ;  for  they  misuse  this  holy  sacrament,  because 
they  receive  it  without  true  repentance  and  without  faith.  For  it 
was  instituted  for  the  purpose  of  testifying  that  unto  those  the  grace 
and  benefits  of  Christ  are  here  appropriated,  and  they  who  truly  repent, 
and  console  themselves  through  faith  in  Christ,  are  incorporated  into 
Christ,  and  washed  by  the  blood  of  Christ." 

In  the  following  year,  when  the  principal  theologians  attached  to 
the  Augsburg  Confession,  assembled  themselves  from  all  Germany  at 
Smalcald,  and  consulted  what  to  lay  before  the  council  (which  it  was 
thought  would  be  convened  by  the  pontiff)  concerning  the  doctrine  of 
the  church,  those  articles  were  (h'awn  up  by  doctor  Luther  with  gen- 
eral advice,  which  are  called  the  Articles  of  Smalcald,  and  were  sub- 
scribed unanimously,  and  individually,  by  all  the  theologians.  \n 
these  articles  doctor  Luther  cuiluf'.ces  the  true  and  crenuine  meaning 


or    THE    LORDS    SUPPER.  O// 

of  the  aforenamed  Formula  Concordice,  or  Articles  of  Agreement, 
drawn  up  at  Wittemburg,  in  brief,  but  significant  and  perspicuous 
terms,  agreeing  most  closely  with  the  Words  of  Christ.  For  the  sa- 
cramentarians  had  perverted  the  Form  of  Concordj  or  the  Articles 
of  Agreement  established  the  preceding  year,  to  their  own  evil  pur- 
pose ;  for  instance,  in  saying  that  the  body  of  Christ  with  all  his  benefits 
is  administered  with  the  breadin  no  other  mannerthanthey  are  with  the 
words  of  the  Gospel ;  and  that  by  the  sacramental  union  nothing  else 
is  to  be  understood  but  the  spiritual  presence  of  Christ  the  Lord 
through  faith.  These  evasions  and  subterfuges  resorted  to  by  the 
sacramentarians,  are  opposed  by  the  Articles  of  Smalcald.  For 
these  assert,  that  bread  and  wine  in  the  Eucharist,  are  the  true  body 
and  blood  of  Christ,*  and  are  administered  and  received  not  only  by 
pious,  but  also  by  impious  Christians. 

In  his  Larger  Catechism,  doctor  Luther  explains  and  establishes 
from  the  word  of  God,  this  same  view  more  amply,  where  it  is  thus 
written  :  "  What  then  is  the  Sacrament  of  the  Altar?  Ans. : — It 
is  the  trite  body  and  blood  of  Christ  our  Lord,  hi  and  with  bread 
and  wine,  commanded  through  the  words  of  Christ,  for  us  Chris* 
tians  to  eat  and  to  drink.'^  And  a  little  afterwards  he  declares :' 
"  It  is  the  word,  I  say,  that  makes  and  distinguishes  this  sacrament  so 
that  it  isnotmere  bread  and  wine,  but  is  called  and  really  is  the  body  and 
blood  of  Christ."  And  directly  afterwards  he  says  :  "  By  this  word 
you  can  strengthen  your  conscience,  and  say  :  '  If  a  hundred  thou-» 
sand  devils  together  with  all  the  fanatics  approach^  exclaiming,  how 
can  bread  and  wine  be  the  body  and  blood  of  Christ,  I  Still  know 
that  all  these  spirits  and  the  learned  in  a  mass,  are  not  as  wise  as  the 
Divine  Majesty.'  Now,  here  are  the  words  of  Christ:  '  Take,  eat,- 
this  is  my  body  ;  drink  ye  all  of  this,  this  is  the  New  Testament  in 
my  blood.'  To  these  words  vre  constantly  adhere,  and  we  shall  see 
who  may  presume  1o  overcome  Ciirist,  and  to  pervert  these  words 
from  his  own  declaration.  It  is  true  indeed,  if  you  separate 
the  word  from  it,  or  view  it  apart  from  the  words,  there  is  nothing 
remainino-  but  mere  bread  and  M'ine  ;  but  if  the  words  remain  with  the 
bread  and  wine,  as  they  should  and  must,  it  is,  agreeably  to  the  words 
themselves,  the  true  body  and  blood  of  Christ-  For  as  the  mouth  of 
Christ  speaks  and  declares,  so  it  is,  inasmuch  as  he  can  neither  lie 
nor  deceive." 

"  Hence  it  is  easy  to  reply  to  various  questions,  about  which  many 
are  now  solicitous  ;  for  instance, — whether  a  wicked  priest  may  han* 


in  reference  to  this  subject,  »ee  not"  on  page  299. — [Trans. 

73 


578  FORM  OF  CONCORD. DECLARATION. 

die  and  administer  the  sacrament,  and  the  like  7  ■  For  here  we  con^ 
elude,  and  assert :  even  if  a  knave  receives  or  administers  the 
sacrament,  he  receives  the  right  sacrament,  that  is,  the  body  and 
blood  of  Christ,  as  well  as  he  who  partakes  it  in  the  most  reverential 
and  dignifred  manner :  for  it  is  founded,  not  upon  human  sanctity, 
but  upon  the  word  of  God:  and  as  no  saint  on  earth,  no  angel 
in  heaven,  can  make  bread  and  wine  the  body  and  blood  of  Christ ', 
so  likewise  no  one  can  alter  or  change  it,  even  if  the  sacrament  is 
misused.'"' 

"  For  the  w"ords,  through  which  it  iTccame  a  sacrament,  and  through 
which  it  was  instituted,  do  not  become  false  on  account  of  the  indig- 
nity or  incredulity  of  the-  person.  For  he  does  not  saj,  if  you  be- 
lieve or  are  worthy,  you  have  my  body  and  blood  ;  but,  Takcj  eat, 
and  drink,  this  is  my  body  and  blood.  Again,  do  this,  (namely,  this 
which  I  now  do,  institute,  give  and  command  you  to  take,)  which  is 
as  much  as  to  say,  whether  you  be  worthy  or  unworthy,  you  here 
have  Christ's  body  and  blood  throtrgh  the  virtue  of  these  words  which 
are  spoken  in  the  consecration  of  the  bread  and  the  wine.  Mark 
this  and  retain  it  well ;  for  upon  these  words  depend  our  grounds^ 
our  security,  and  defence  against  all  the  errors  and  seductions  which 
have  arisen  and  which  may  yet  arise." 

Thus  far  we  have  recited  the  words  of  the  Larger  Catechism,  in: 
which  the  true  presence  of  the  bod}-  and  blood  of  Christ,  in  the  holy 
sacrament  of  the  Lord's  Supper,  is  confirmed  fi'om  the  word  of  God  ', 
and  this  is  understood,  not  of  the  believing  and  worthy  alone,  but  of 
the  unbelieving  and  the  unworthy  also. 

But  inasmuch  as  this  highly  enlightened  man  saw  in  spirit  that,- 
after  his  death,  some  would  endeavor  to  render  him  suspected  of  hav- 
ing receded  from  the  doctrine  just  mentioned,  and  from  other  Chris-- 
tJan  articles,  he  subjoined  to  his  Larger  Confession  the  following 
protestation  : 

"  \Yhilst  I  behold  faction  and  error  increase  as  time  advances,- 
■whilst  I  see  no  stop  to  the  raging  and  raving  of  Satan  ;  lest  there-- 
fore,- during  my  life  cr  after  my  death,  some  might  hereafter  conceal 
their  device  under  my  name,  and  falsely  introckrce  my  writings  to  es- 
tablish their  errors,  as  the  sacramentaiians  un(]  the  Anabaptists  now 
begin  to  do  ;  I  shall  by  this  instrument  of  writing,  profess  my  faith, 
from  point  to  point  before  God  and  all  the  vv'oi-ld.  And  in  this  ßiithi 
(so  help  me  God)  I  intend  to  persevere  until  dea'ih,  and,  in  it,  to  de- 
part from  this  v.'orld,  and  to  appear  before  the  judgment-seat  of  our 
Lord  Jesus  Christ ;  and  if  after  my  deatli  any  one  should  say  :  '  If 
doctor  Luther  lived  now,  he  would  teach  and  tielleve  (iif'ercT.th-  eon- 


OF  THE  lord's  SUPPER.  579 

eerning  this  article  or  those ;  for  he  has  not  sufficiently  considered 
them:'  in  opposition  to  this,  I  say  now  as  then,  and  then  as  now, 
that  by  the  grace  of  God,  I  have  most  diligently  considered  all  these 
.articles,  and  compared  them  again  and  again  with  the  Scriptures, 
and  would  as  warmly  have  defended  these  then,  as  I  have  now  de- 
fended the  Sacrament  of  the  Altar.  I  am  not  intoxicated,  nor  in- 
considerate; I  know  what  I  affirm  ;  I  feel  too  indeed,  what  it  will  avail 
me  at  the  appearing  of  Jesus  Christ  in  the  last  judgment.  There- 
fore, no  one  should  think  that  I  am  jesting  or  trifling  ;  I  am  sincere  ; 
for  by  the  grace  of  God,  I  have  a  considerable  knowledge  of  Satan  ; 
if  he  can  pervert  and  distort  the  word  of  God,  what  shall  he  not  do 
with  my  words,  or  those  of  other  men  ?" 

After  this  protestation,  among  other  articles,  Luther,  of  sacred 
memory,  lays  down  this  one  also :  "  Even  thus  I  declare,"  says  he, 
"  and  confess  too,  concerning  the  Sacrament  of  the  Altar,  that  here 
the  body  and  blood  are  truly  eaten  and  drunk  in  the  bread  and  wine 
with  the  lips,  although  the  priest  who  administers  it,  or  those  who 
receive  it,  believe  not,  or  otherwise  misuse  it; — for  the  sacrament -of 
the  Lord's  Supper  depends,  not  upon  the  belief  or  unbelief  of  man, 
but  upon  the  word  and  institution  of  God  ; — unless  it  were  in  conse- 
quence of  their  having  first  changed  the  word  and  institution  of  God 
perhaps,  and  explained  them  otherwise  than  they  ought,  as  the  pres- 
ent enemies  of  this  sacrament  do.  These,  doubtless,  have  nothing 
but  bread  and  wine  in  this  Supper,  because  they  have  neither  the 
word  nor  the  Instituted  order  of  God,  but  have  perverted  and  changed 
the  same  according  to  their  own  conceits." 

And  doctor  Luther,  who  certainly  understood  the  true  and  pro- 
per meaning  of  the  Augsburg  Confession,  rather  than  others,  con- 
stantly adhered  to  it  till  the  end  of  his  life,  and  defended  it,  in  his  last 
■confession,  a  little  before  his  death,  confessed  his  faith  concerning  this 
article  with  great  zeal,  and  repeated  it  in  the  following  words,*  where 
he  thus  writes :  "  I  reckon  all  those  in  the  same  number,  that  is,  as 
sacramentarians  and  fanatics — for  such  they  are — who  will  not  be- 
lieve that  the  bread  of  the  Lord  in  the  sacrament  of  the  Lord's  Sup- 
j^er  is  his  ivne  natural  body,  wbich  the  ungodly  or  Judas,  as  well  as 
St.  Peterand  all  other  saints,  received  with  the  lips  :  whoever,  I  say, 
will  not  believe  this,  should  let  me  alone,  and  he  need  not  expect  any 
fellowship  v,-it]i  mc  ;  for  thus  stands  the  sentence,  which  is  not  to  be 
altered." 

•Toia.  II.,  V;kIo:ijb.,  GVn-imn,  fol.  2-3-3, 


580  I'ÜRM    or     CONCOllI).' — DECLARATION. 

i 

Frnin  this  exposition,  but  moi'e  especially  from  doctor  Luther's 
explanation,  who  is  the  principal  divine  of  the  Augsburg  Confession, 
every  intelligent  person,  who  loves  truth  and  peace,  can  perceive 
with  certainty  what  has  always  been  the  proper  meaning  and  sense 
of  the  Augsburg  Confession  concerning  this  article. 

For  besides  the  expressions  of  Christ  and  St.  Paul,  in  which  they  asr 
sert  that  the  bread  in  the.sacrament  is  the  body  of  Christ,  or  the  comr 
munion  of  the  body  of  Christ,  the  forms,  under  the  bread,  with  the  bread, 
in  the  bread,  have  been  used  for  the  purpose  of  avoiding  the  papal  doc- 
trine of  transubstantiation,  and  for  the  purpose  of  indicating  the  unr 
changed  essence  of  the  bread  and  of  the  body  of  Christ  in  the  sacramenr 
tal  union,  as  the  expression,  "  The  word  was  made  flesh,"  is  sometimes 
replaced  by  the  equivalent  form,  "The  word  dwells  in  us ;"  "In 
Christ  dwelleth  all  the  fulness  of  the  Godhead  bodily;"  "  God  was 
with  him  ;"  "  God  was  in  Christ ;'"  Col.  2,  9 ;  Acts  10,  38 ;  2  Cor, 
5, 19 ;  nanjely,  that  the  divine  essence  is  not  changed  into  the  human 
nature,  but  that  the  two  unchanged  natures  are  personally  united, 
And  indeed,  many  ancient  teachers  of  erudition,  Justin,  Cyprian, 
Auo-ustine,  Leo,  Galasius,  Chrysostom,  and  others,  employ  even  this 
similitude  (concerning  the  person  of  Christ)  in  explaining  the  words 
of  the  testament  of  Christ,  "  This  is  my  body."  For  they  teach  that, 
as  in  Christ  there  are  two  different  unchanged  natures  united  insep- 
arably ;  so  in  the  holy  sacrament  of  the  Lord's  Supper  the  two  subr 
stances,  the  natural  bread,  and  the  true  natural  body  of  Christ,  are 
simultaneously  present  here  on  earth  in  the  instituted  administration 
of  this  sacrament ;  although  this  union  of  the  body  and  blood  of  Clirist 
with  the  bread  and  the  wine,  is  not  a  personal  union  like  that  of  the 
two  natures  in  Christ,  but  it  is  a  sacramental  union,  as  doctor  Luther 
and  Qur  divines  term  it  in  the  aforenamed  Articles  of  Agreement, 
composed  A.  D.  1536;,  and  elsewhere.  By  this  they  wish  to  indir 
cate,  that,  even  if  they  use  also  these  forms,  iii  pane,  s^tb  pane,  cum 
pane,  that  is,  these  different  modes  of  expression,  in  the  bread,  under 
the  bread,  with  the  bread,  they  nevertheless  received  the  words  of 
Christ  properly  and  as  they  read,  and  understood  this  proposition, 
that  is,  the  words  of  the  testament  of  Christ, —  This  is  my  body, — 
not  as  figurative  or  metaphorica],  as  Justin  says:  *'  This  we  receive 
not  as  common  bread  and  ordinary  drink;  but  even  as  Jesus  Christ 
our  Savior  was  made  flesh  through  the  word  of  God,  and  had  flesh 
and  blood  on  account  of  our  salvation :  so  we  believe,  that  the  food 
blessed  by  him  through  the  word  and  prayer,  is  the  body  and  blood 
of  the  Lord  Jesus  Christ."  And  doctor  Luther,  in  his  Larger,  and 
(^specially  in  his  last  Confession  concerning  the  Lord's  Supper,  djBr 


OF     THE    lord's    SUPPER.  581 

fended  with  great  sincerity  and  zeal  even  the  form  of  expression, 
which  Christ  used  in  celebrating  the  first  sacrament  of  the  Lord's 
Supper. 

Inasmuch,  then,  as  doctor  Luther  must  be  regarded  as  the  most 
jeminent^teacher  of  the  church  which  confesses  the  Augsburg  Con- 
fession, the  whole  doctrine  and  contents  of  which  are  comprehended 
in  the  oft-mentioned  Augsburg  Confession,  delivered  to  Emperor 
Charles  V.;  the  proper,  the  true,  the  genuine  sense  and  meaning  of 
said  Augsburg  Confession,  cannot  be  drawn  or  perceived  from  any 
other  man's  writing,  more  correctly  and  certainly,  than  from  the  di- 
dactic and  polemic  writings  of  doctor  Luther. 

And  indeed  this  same  view  which  we  have  now  stated,  is  founded 
upon  the  only,  the  firm,  immovable,  and  indubitable  rock  of  truth, 
*■  the  w^ords  of  the  institution,  recited   in  the  divine  word ;  and  it 
was  thus  understood,  taught,  and  propagated  by  the  holy  Evangel- 
ists and  Apostles,  and  their  disciples  and  hearers. 

For  our  Lord  and  Savior,  Jesus  Christ,  by  whom,  as  by  our  only 
preceptor,  this  grave  command  :  "  Hear  ye  him,"  Matt.  17,  5,  was 
given  from  heaven  to  all  persons,  is  not  a  mere  man  or  angel,  and  is 
not  only  true,  wise,  and  mighty,  but  eternal  truth  and  wisdom,  and 
Almighty  God  ;  who  knows  full  well  what  and  hoiv  he  ought  to  speak, 
and  is  able  effectually  to  accomplish,  and  to  bring  into  operation,  all 
those  things,  which  he  declares  and  promises,  as  he  says  :  "  Heaven 
and  earth  shall  pass  away;  but  my  words  shall  not  pass  aw^ay," 
Luke  21,  33;  again,  "All  power  is  given  unto  me  in  heaven  and 
in  earth,"  Matt^^S,  18. 

Now,  this  true,  this  Almighty  Lord,  our  Creator  and  Redeemer, 
Jesus  Christ,  after  the  last  Supper,  when  he  commenced  his  bitter 
sufferings  and  death  for  our  sins,  on  that  last,  sorrowful  night,  de- 
clared w^ith  due  consideration  and  great  solemnity  these  w^ords  in  the 
institution  of  this  highly  venerable  sacrament,  which  was  to  be  used 
until  the  end  of  the  world  with  great  reverence  and  obedience,  and 
which  w^as  to  be  a  perpetual  memorial  of  his  bitter  passion  and  death, 
and  of  all  his  benefactions,  a  sealing  of  the  New  Testament,  a  con- 
.«solation  for  afliicted  hearts,  and  a  conlinual  bond  and  union  of  Chris- 
tians with  Christ  their  Head,  and  among  themselves — these  words, 
I  say,  in  the  ordination  antl  institution  of  this  holy  Eucharist,  he 
spoke  concerning  the  consecrated  and  offered  bread: — Take  and  eat, 
thifi  is  my  body  ivhich  is  given  for  you ;  and  these,  concerning  the 
jcup  or  tlie  wine  :  This  is  my  blood  of  the  new  fesfaynenf,  ichich  is 
she!  for  yon  for  tlic  remission  of  sins. 


582  FORM  Of-  CONCORD. DECLARATION. 

For  these  reasons,  we  dare  not,  indeed,  interpret  these  words  of 
this  eternal,  true,  and  ahnighty  Son  of  God,  our  Lord,  our  Creator 
and  Redeemer,  Jesus  Christ,  as  figurative,  metaphorical,  tropical,  or 
strange  expressions,  and  explain  them  so  that  they  may  appear  con- 
formable with  our  reason :  but  we  are  rather  under  obligation  to  re- 
ceive  these  words  of  Christ  as  they  read,  in  their  clear  and  literal 
sense,  with  pure  faith  and  due  obedience ;  and  we  should  not  permit 
ourselves  to  be  led  away  from  them  by  persuasion  or  human  contra- 
dictions, drawn  from  the  reason  of  man,  however  forcible  they  may 
appear  to  our  reason. 

Although  Abraham,  when  he  heard  the  words  or  command  of  God 
concerning  the  sacrifice  of  his  son,  had  sufficient  reason  to  dispute 
whether  these  words  should  be  understood  literally,  or  whether  they 
misfht  not  admit  of  some  other  more  tolerable  or  some  milder  inter- 
pretation,  since  they  appear  to  be  repugnant,  not  only  to  all  reason  and  \ 
to  the  law  of  God  and  of  nature,  but  to  the  principal  article  of  faith, 
concerning  Christ,  the  promised  seed,  w^ho  should  be  born  of  Isaac; 
but  nevertheless,  as  on  a  previous  occasion,  when  the  promise  con- 
cerning the  blessed  seed  of  Isaac  was  given  to  him,  (although  it 
seemed  impossible  to  his  reason,)  he  gave  God  the  honor  of  truth, 
and  with  the  greatest  certainty  concluded  and  believed,  that  God  is 
able  to  do  whatever  he  promises :  so  in  this  instance  he  understands 
and  believes  the  words  and  command  of  God  in  their  simple,  pure, 
and  literal  import,  and  commits  tlie  niatter  to  the  omnipotence  and 
Avisdom  of  God,  knowing  that  he  has  more  ways  and  means  to  fulfil 
the  promise  concerning  the  seed  of  Isaac,  than  man  can  comprehend 
with  his  blind  reason. 

So  we  should  with  all  humility  and  ol)edience  likewise  simply  be- 
lieve the  express,  immutable,  clear,  and  positive  words  and  command 
of  our  Creator  and  Reileemer,  without  any  doubt  and  disputation  as 
to  how  they  raioht  accord  with  our  reason  or  how  they  may  be  pos- 
sible.  For  the  Lord  has  uttered  these  words,  who  himself  is  infinite 
wisdom  and  truth,  and  can  most  assure(!]y  bring  into  execution  and 
accomplish  all  that  he  promises. 

Now,  all  the  circumstances  of  the  institution  of  this  holy  sacra- 
ment, show  that  these  words  of  our  Lord  and  Savior  Jesus  Clirist, 
which  are  simple,  expressive,  clear,  immutable,  and  positive  in 
themselves,  can  and  should  be  understoo<l  only  in  their  literal 
signification.  For  since  Christ  gives  this  connnand  at  table 
and  during  the  Supper,  there  can  indeed  be  no  doubt,  that 
he  speaks  concerning  true  natural  bread,  and  concerning  natural 
wine,  and   also  concerning  eatin-j;   an;]   drinking  with  tlj.e  mouth; 


OF    THE    lord's    SUPPER.  583 

SO  that  in  the  word  bread  there  can  be  no  metaphor,  that  is,  change  of 
meaning,  as  if  the  body  of  Christ  be  a  spiritual  bread  or  a  spiritual  food 
for  the  soul.  And  Christ  himself  establishes  the  fact,  that  in  the  word 
body,  there  is  no  metonymy,  that  is,  tliat  there  is  likewise  no  change 
of  meaning,  and  that  he  speaks,  not  concerning  a  sign  of  his  body, 
or  concerning  a  significant  or  a  figurative  body,  or  concerning  the 
virtue  of  his  body  and  benefits,  but  concerning  his  true,  essential 
body,  which  he  gave  unto  death  for  us,  and  concerning  his  true,  essential 
blood,  which  he  shed  upon  the  cross  for  us  for  the  remission  of  sins. 

Now,  indeed,  there  is  no  interpreter  of  the  words  of  Christ,  so  faith- 
ful and  certain  as  Christ,  the  Lord,  himself,  who  best  understands  his 
own  words,  his  own  heart,  and  his  meaning,  and  is  most  wise  and 
intelligent  in  explaining  them  ;  who  here  in  the  declaration  of  his  last 
will  and  testament,  and  perpetual  covenant  and  union,  uses,  not  fig- 
urative words,  but  words  literally  applicable,  simple,  indubitable,  and 
clear,  as  he  has  done  elsewhere  in  all  articles  of  faith,  and  in  all  other 
covenants  and  signs  of  grace,  or  in  the  institution  of  sacraments,  as 
circumscision,  the  various  sacrifices  in  the  Old  Testament,  and  in  the 
institution  of  holy  baptism  ;  and  in  order  that  no  misunderstanding 
might  arise,  he  sufficiently  explains  his  meaning  in  reference  to  the 
Lord's  Supper,  in  these  words — givcfi  for  you,  shed  for  you  ;  and 
when  his  disciples  received  the  words  in  their  simple  and  proper  mean- 
ing, hepermltted  them  toremainunderthisimpression,  and  commanded 
them  thus  to  teach  all  nations  to  observe  what  he  commanded  them, 
the  Apostles. 

Wherefore,  all  three  of  the  Evangelists,  Matthew,  Matt.  26,  26, 
IVfark,  Mark  14,  22,  Luke,  Luke  22, 19,  as  well  as  St.  Paul,  who  re- 
ceived the  institution  of  the  Lord's  Supperfrom  Christ  hiraself,after  his 
ascension  to  heaven,  1  Cor.  11,23,  24,  unanimously,  and  in  the  same 
words  and  syllables,  repeat  these  clear,  immutable,  perspicuous,  and 
positive  words  of  Christ,  iJiis  ?'.?  my  body,  altogether  in  one  and  the 
same  manner,  concerning  the  consecrated  and  administered  bread, 
without  any  trope,  figure,  or  variation.  Therefore,  there  is  no  doubt, 
that  concerning  the  otlier  part  of  this  sacrament,  these  words  of  Luke 
and  Paul :  T/iis  cup  is  the  ncni  testament  in  my  blood,  can  have  no 
other  meaning  than  that  which  St.  Matthew  and  Mark  give,  this 
(namely,  this  which  you  drink  out  of  the  cup  with  your  lips)  is  my 
blood  of  the  new  testament,  by  which  I  ratify,  seal,  and  confirm  unto 
you  thismy  testament,  and  new  covenant,  namely,  the  remission  of  sins. 

ConseqTiently,  this  repetition,  confirmation,  and  declaration  of  the 
words  of  Christ,  which  St.  Paul,  J  Cor.  10,  16,  lays  down,  is  to  be 
consiJcifjd  v.  ill)  ;ii!  i!iil'j,cv:cc  and  cirncstncss  as  an  especial  clear  evi- 


584  FORM  OF  CONCORD. DECLARATION. 

dence  of  the  true,  essential  presence  and  distribution  of  the  body  and 
blood  of  Christ  in  the  sacrament  of  the  Lord's  Supper,  where  he  thus 
writes :  "  The  cup  of  blessing  which  we  bless,  is  it  not  the  communion 
of  the  blood  of  Christ  ?  The  bread  which  we  break,  is  it  not  the  com- 
munion of  the  body  of  Christ?"  From  these  words  we  perceive 
clearly,  that  not  only  the  cup,  which  Christ  blessed  in  the  first  Sup- 
per, and  not  only  the  bread,  which  Christ  broke  and  distributed,  but 
that  also  which  we  break  and  bless,  are  the  communion  of  the  body 
and  of  the  blood  of  Christ ;  so  that  all  those  who  eat  this  bread,  and 
drink  out  of  this  cup,  truly  receive,  and  become  participants  of  the 
true  body  and  blood  of  Christ.  For  if  the  body  of  Christ  were  not 
truly  and  essentially,  but  only  according  to  its  virtue  and  efficacy, 
present  and  enjoyed,  the  bread  would  have  to  be  called  a  communion, 
not  of  the  body,  but  of  the  Spirit,  virtue,  and  benefits  of  Christ,  as 
the  Apology  argues  and  concludes.  And  if  Paul  spoke  only  concern- 
ing the  spiritual  communion  of  the  body  of  Christ  through  faith,  as 
the  sacramentarians  pervert  this  passage,  he  would  not  say,  the  bread, 
but  the  spirit  or  faith  is  the  communion  of  the  body  of  Christ.  But 
the  Apostle  affirms,  the  bread  is  the  communion  of  the  body  of  Christ, 
namely,  that  all  who  receive  the  blessed  bread,  become  partakers  of 
the  body  of  Christ  too  ;  consequently,  he  must  speak,  not  of  a  spir- 
itual, but  of  a  sacramental  or  oral  participation  of  the  body  of  Christ, 
which  is  common  to  the  pious  and  to  the  impious  Christians. 

The  occasion  and  the  circumstances  of  this  whole  discourse  of  St< 
Paul,  confirm  this  opinion  of  ours.  For  those  who  partook  of  an  of- 
fering made  to  an  idol,  and  had  communion  with  the  heathen  cere- 
monies of  idolatry,  and  nevertheless  approached  unto  the  table  of  the 
Lord,  and  became  participants  of  the  body  and  blood  of  Christ,  Paul 
deters  from  acts  so  criminal,  and  admonishes,  lest  they  should  receive 
the  body  and  blood  of  Christ  to  their  own  judgment  and  condemna- 
tion. For  since  all  who  are  partakers  of  the  consecrated  and  broken 
bread  in  the  sacrament  of  the  Lord's  Supper,  have  communion  with 
the  body  of  Christ  also,  St.  Paul  cannot  indeed  speak  of  the  spiritual 
communion  with  Christ,  which  no  one  can  misuse,  and  in  consequence 
of  which  no  one  needs  to  be  warned. 

Wherefore,  our  venerable  Fathers  and  predecessors,  as  Luther  and' 
other  pure  teachers  of  the  Augsburg  Confession,  have  likewise  ex- 
plained this  declaration  of  Paul's  with  such  words  as  to  accord  most 
appropriately  with  the  words  of  Christ,  where  they  thus  write  :  "  The 
bread  which  we  break,  is  the  administered  body  of  Christ,  or  the  con)- 
mon  body  of  Christ,  adn>inistcred  to  those  who' receive  this  brokeiT 
bread,"  ' 


OF    THE    LORD  S    SfPPER, 


585 


To  this  simple  and  substantial  explication  of  a  glorious  testimony,  1 
Cor.  10,  we  adhere  unanimously,  and  we  are  truly  surprised  that 
some  with  great  audacity,  now"  quote  this  passage  which  they  them- 
selves had  alleged  against  the  sacramentarians,  in  support  of 
their  error,  that  in  the  sacrament  of  the  Lord's  Supper  the  body  of 
Christ  is  only  spiritually  enjoyed  :  Panis  est  commxinicatio  corporis 
Christi,  hoc  est,  id^  qito  fit  societas  cum  corpore  Christi  i^quod  est 
Ecclesia)  sen  est  medium,  per  quod  fideles  unimur  Christo,  sicut 
verbum  Evangelii  ßde  apprehensiwi,  est  medium,  per  quod  Christo 
spiritualiter  univiur,  et  corpori  Christi,  quod  est  Ecclesia,  inseri- 
mur.  That  is,  the  bread  is  the  communion  of  the  body  of  Christ,  or, 
it  is  that,  through  which  we  have  communion  with  the  body  of  Christ, 
which  is  the  church,  or,  it  is  the  medium,  through  which  we  believers  are 
united  with  Christ,  even  as  the  word  of  the  Gospel,  when  it  is  apprehen- 
ded by  faith,  is  a  medium,  through  which  we  are  spiritually  united  with 
Christ,  and  incorporated  with  the  body  of  Christ,  which  is  the  church; 

For,  the  fact  that  not  only  pious  and  believing  Christians,  but  also 
unw'orthy  and  impious  hypocrites, — persons,  for  instance,  like  Ju- 
das and  his  associates,  who  have  no  spiritual  communion  with  Christ, 
and  approach  the  table  of  the  Lord,  without  true  repentance  and  con- 
version to  God, — receive  the  true  body  and  blood  of  Christ  in  the  sa- 
crament, with  their  lips,  and  by  their  unworthy  eating  and  drinking 
commit  grievous  sin  against  the  body  and  blood  of  Christ  |  this  St. 
Paul  expressly  teaches,  1  Cor.  11,  27:  "Whosoever  shall  eat  this 
bread  and  drink  this  cup  of  the  Lord  unworthily,"  commits  sin  not 
only  against  the  bread  and  the  wine,  not  only  against  signs,  or  sym- 
bols and  figures  of  the  body  and  blood,  but  is  "  guilty  of  the  body 
and  blood  of  the  Lord"  Jesus  Christ,  who  being  present  here  in  this 
sacrament,  he  dishonors,  abuses,  and  disgraces,  even  as  the  Jews,  w'ho 
in  fact  and  in  deed,  sinned  horribly  against  the  body  of  Christ,  and 
put  him  to  death.  For  in  this  manner  the  ancient  Christian  Fathers 
and  teachers  of  the  church  unanimously  Understood  and  explained  this 
declaration  of  St.  Paul. 

Now,  there  are  two  modes  of  partaking  the  flesh  of  Christ :  the  one 
spiritual,  concerning  which  Christ,  John  6,  54,  especially  speaks, 
and  which  is  effected  only  spiritually  by  faith,  in  the  preaching 
and  contemplation  of  the  Gospel  even  as  well  as  in  the  sacra- 
ment of  the  Lord's  Supper,  and  this  is  useful  and  salutary  in  itself, 
and  necessary  to  all  Christians,  at  all  times,  for  salvation;  without 
which  spiritual  participation  even  this  sacramental  or  oral  eating  in 
the  sacrament  of  the  Lord's  Supper,  is  not  only  unprofitable,  but  in- 
jurious and  condemnable. 

74 


586  FORM  OF  CONCORD. DECLARATION. 

But  this  spiritual  eating  is  nothing  else  but  to  believe  ;  namely,  to 
hear  the  word  of  God,  (in  which  is  offered  unto  us  Christ,  true  God 
and  man,  with  all  the  blessings  which  he  obtained  for  us  with  his 
body  given  unto  death  for  us,  and  with  his  blood  shed  for  us, — namely., 
the  grace  of  God,  remission  of  sins,  righteousness,  and  eternal  life,) 
to  embrace  the  same  with  faith,  to  apply  it  to  ourselves,  to  rely  firmly 
and  with  indubitable  confidence  and  assurance  upon  this  consolation, 
that  we  have  a  merciful  God  for  the  sake  of  the  Lord  Jesus  Christ,  and 
to  support  ourselves  by  it  in  every  time  of  need,  and  in  all  temptations. 

The  other  mode  of  partaking  the  body  of  Christ  is  oral  or  sacramen- 
tal,  when  in  the  sacrament  of  the  Lord's  Supper,  the  true,  essential 
body  and  blood  of  Christ  are  received  orally  by  all  who  eat  and  drink 
the  consecrated  bread  and  wine  in  this  holy  sacrament.  Believers  re- 
ceive the  body  and  blood  of  Christ  as  a  sure  pledge  and  confirmation 
that  their  sins  are  certainly  remitted,  and  that  Christ  dwells  and  is 
efficacious  in  them.  But  unbelievers  also  receive  the  body  and 
blood  of  Christ  orally,  but  to  their  judgment  and  condemnation. 
This  the  words  of  Christ,  which  are  used  in  the  institution  of  this 
sacrament,  expressly  teach.  For  at  the  table  and  during  the  Supper, 
he  administered  natural  bread  and  natural  wine  to  his  disciples,  which 
he  calls  his  true  body  and  his  true  blood,  and  says  in  connection  :  Eat, 
and  drink.  Therefore,  indeed,  this  command  of  Christ,  in  conse- 
quence of  the  circumstances  connected  with  it,  must  be  understood 
concerning  eating  and  drinking  with  the  mouth,  not  in  a  gross, 
carnal,  Capernaitic,*  but  in  a  supernatural,  incomprehensible  man- 
ner. Besides  this  eating,  afterwards  Christ,  in  his  other  command, 
requires  another  and  spiritual  eating,  where  he  further  says:  "  This 
do  in  remembrance  of  me  ;"  for  here  he  demands  faith. 

Wherefore,  according  to  these  words  of  the  institution  of  Christ, 
and  to  the  explication  of  St.  Paul,  all  the  ancient  Christian  teachers 
expressly  and  in  unanimity  with  the  universal,  holy,  Christian  church, 
invariably  taught,  that  the  body  of  Christ  is  received'  not  only  spir- 
itually, by  laith — which  also  takes  place  without  the  use  of  the 
sacrament — but  also  orally,  not  only  by  believing  and  pious  Chris- 
tians, but  also  by  the  unworthy,  the  unbelieving,  the  wicked,  and 
the  hypocrite,  who  only  bear  the  Christian  name.  But  it  would 
take  up  too  much  space  to  transcribe  the  testimony  of  these  ancient 
teachers  ;  we  shall  therefore,  for  the  sake  of  brevity,  refer  the  Chris- 
tian reader  to  our  writings,  in  which  these  are  copiously  treated. 


*  Capernaitic. — This  word  alludes  to  the  gross,  physical  sense  in  which  the  peo- 
ple of  Capernaum  always  undeistood  the  words  of  the  Savior. — [TKA^s. 


OF  THE  lord's  SUPPER.  587 

Hence  it  is  manifest,  with  what  wicked  malignity  the  fanatical 
sacramentarians  *  deride  Christ  the  Lord,  St.  Paul,  and  the  whole 
church,  who  have  called  this  oral  eating,  and  the  eating  of  the  unwor- 
thy, duos  pilos  caudce  equince,  et  commentum,  cujus  vel  ipsum  Sa- 
tanam  pudeaf,  and  the  doctrine  concerning  the  Majesty  of  Christ, 
excrementum  Satance,  quo  didbolus  sibi  ipsi  et  hominihus  illudat; 
which  expressions  are  so  horrible,  that  modesty  and  decency  forbid 
a  pious  Christian  to  translate  them. 

But  it  should  be  accurately  explained  who  are  the  unworthy  guests 
of  this  holy  Supper  :  those  namely,  who  approach  this  sacrament,  with- 
out true  repentance  and  sorrow  for  their  sins,  without  true  faith,  and 
without  a  good  intention  to  amend  their  lives,  and  by  their  unworthy  oral 
eating  of  the  body  of  Christ,  incur  judgment,  that  is,  temporal  and  eter- 
nal chastisements,  and  become  guilty  of  the  body  and  blood  of  Christ. 

But  the  worthy  guests  of  this  Supper  of  the  Lord,  are  Christians 
infirm  in  faith,  faint-hearted,  and  afflicted,  who,  on  account  of  the 
magnitude  and  the  multitude  of  their  sins,  are  alarmed  in  their  hearts, 
who  while  considering  this  their  great  impurity,  judge  themselves  un- 
worthy of  this  noble  treasure  and  beneficence  of  Christ,  and  discover 
and  deplore  their  weakness  of  faith,  and  desire  from  their  hearts  to 
be  able  to  serve  God  with  stronger,  with  more  joyful  faith,  and  with 
pure  obedience  ;  these,  we  say,  are  the  truly  worthy  guests,  for  whom 
this  highly  venerable  sacrament  was  chiefly  instituted  and  ordained. 
For  thus  Christ  most  benignly  invites  every  one,  saying  :  "  Come  unto 
me,  all  ye  that  labor  and  are  heavy  laden,  and  I  will  give  you  rest," 
Matt.  11,  28.  Again,  "  They  that  be  whole  need  not  a  physician, 
but  they  that  are  sick,"  Matt.  9, 12.  Again,  "  My  strength  is  made 
perfect  in  weakness,"  2  Cor.  12,  9.  Again,  "  Him  that  is  weak  in 
faith,  receive  ye ;  for  God  hath  received  him,"  Rom.  14,  1,  3. 
"  For  whosoever  believeth  in  the  Son  of  God,"  be  it  with  a  weak  or 
a  strong  faith,  "  hath  everlasting  life,"  John  3,  16. 

Therefore,  this  worthiness  consists,  not  in  a  greater  or  a  less  weak- 
ness or  strength  of  faith,  but  in  the  merits  of  Christ ;  which  the  dis- 
consolate father,  who  was  weak  in  faith,  and  who  is  mentioned  in  the 
9th  ch.  and  24th  verse  of  Luke,  enjoyed,  even  as  well  as  Abraham, 
Paul,  and  others,  who  had  a  joyful  and  a  strong  faith. 

This  is  thus  far  stated  in  reference  to  the  true  presence  and  the 
two  kinds  of  participation  of  the  body  and  blood  of  Christ,  which  are 
-enjoyed  by  the  worthy  through  faith  spiritually,  and  orally  both 
by  the  worthy  and  unworthy. 


'Theodoras  Beza,  and  others. 


588  FORM    OF    CON'CORD, DECLARATION. 

But  inasmuch  as  a  misunderstanding  and  a  dissension  have  arisen 
among  some  teachers  of  the  Augsburg  Confession,  also  concerning  the 
consecration,  and  concerning  the  general  rule,  that  nothing  is  a  sacra- 
ment, apart  from  the  instituted  use ;  we  have  likewise  expressed  our 
views  in  friendship  and  unanimity  with  each  other,  concerning  this 
matter,  in  the  following  manner,  namely  : — That  the  true  presence  of 
the  body  and  blood  in  the  sacrament  of  the  Lord's  Supper,  is  not  ef- 
fected by  the  word  or  work  of  any  man,  whether  it  be  the  merit  or 
annunciation  of  the  minister,  or  the  eating  and  drinking,  or  the  faith 
of  communicants :  but  this  must  be  wholly  ascribed  to  the  almighty 
power  of  God  and  to  the  word,  the  institution,  and  order  of  our  Lord 
Jesus  Christ  alone. 

For  the  positive  and  omnipotent  words  of  Jesus  Christ,  which  he 
declared  in  the  first  institution,  have  been  efficacious  not  only  in  the 
first  sacrament  of  the  Lord's  Supper,  but  their  power,  virtue,  and 
efficacy  still  endure  and  prevail ;  so  that  in  all  places,  where  this  Sup- 
per is  celebrated  according  to  the  institution  of  Christ,  and  where  his 
words  are  used,  by  virtue  and  power  of  these  words  which  Christ  de- 
clared in  the  first  Supper,  the  body  and  blood  of  Christ  are  truly 
present,  administered,  and  received.  For,  where  his  institution  is 
observed,  and  his  words  are  recited  in  the  consecration  of  the  bread 
and  the  cup,  and  this  blessed  bread  and  cup  are  administered,  through 
these  recited  words,  Christ  himself  is  still  efficacious,  by  virtue  of  the 
first  institution,  through  his  words,  which  he  wishes  repeated  here; 
as  Chrysostom,*  in  his  sermon  concerning  the  passion,  asserts  : 
."  Christ  himself  prepares  this  table,  and  blesses  it.  For  no  man 
can  make  the  proposed  bread  and  wine,  the  body  and  blood  of  Christ, 
but  Christ  himself,  who  was  crucified  for  us.  These  words  are  pro- 
nounced through  the  mouth  of  the  priest,  but  by  the  power  and  grace 
of  God,  through  these  words,  where  he  says :  This  is  my  body,  the 
elements  set  apart  in  this  Supper,  are  blessed.  And  as  these  words, 
Gen.  1,  28:  '  Be  fruitful,  and  multiply,  and  replenish  the  earth,'  were 
only  once  declared,  but  are  always  efficacious  in  nature,  so  that  men 
increase  and  multiply  ;  so  also  these  [this  is  my  body,  /his  is  my 
blood)  were  once  declared,  but  are  efficacious  till  this  day,  and  will  be 
until  his  coming,  and  they  cause  his  true  body  and  blood  to  be  present 
in  this  Supper  of  the  church.'' 

Luther,  Tora.  G,  Jen.,  fol.  99,  writes  thus  :  "  This  his  command 
and  institution,  enable  us  to  administer  and  receive,  not  mere 
bread    and  wine,  but    his    bod v  and    blood,  as  his   words   declare: 


'  De  proflitio7ic  Jvdarr  hont.  7,  ric  Pa'ixione. 


OF    THE    lord's    SUPPER.  589 

This  is  my  body,  This  is  my  blood.  So  that  not  our  work 
or  speaking,  but  the  command  and  ordination  of  Christ,  make  the 
bread  the  body,  and  the  wine  the  blood,  from  the  beginning  of  the 
first  Supper  of  the  Lord,  until  the  end  of  the  world ;  but  they  are 
.daily  administered  through  our  service  and  office.". 

Again,  Tom.  3,  Jen.,  fol.  446,  he  says :  "  Thus  also  here,  even 
if  I  were  to  pronounce  these  words  concerning  all  bread,  this  is  the 
body  of  Christ,  yet  most  assuredly  nothing  would  be  effected  by  it ; 
but  if,  in  the  administration  of  the  sacrament  of  the  Lord's  Supper,  we 
say,  according  to  his  command  and  institution  :  This  is  my  body,  then 
it  is  his  body,  not  on  account  of  our  declaration,  or,  that  the  utterance 
of  these  words  have  this  efficacy ;  but  on  account  of  his  command, 
because  he  commanded  us  to  pronounce  these  words,  and  to  do  this, 
and  thus  connected  his  command  and  his  act  with  our  declaration." 

Now,  the  words  of  the  institution,  in  the  administration  of  this  holy 
Supper,  should  be  publicly  recited,  or  chanted  before  the  congrega- 
tion, in  a  clear  and  expressive  manner,  and  they  should  by  no  means  be 
omitted  ;  so  that  due  obedience  may  be  rendered  to  the  command  of 
Christ,  who  says :  This  do ;  and  that  by  the  words  of  Christ,  the 
faith  of  the  hearers  m»y  be  awakened,  strengthened,  and  assured 
concerning  the  essence  and  the  fruit  of  this  sacrament, — concerning 
the  presence  of  the  body  and  blood  of  Christ,  concerning  the  re- 
mission of  sins,  and  all  the  benefits  which  were  obtained  for  us  throuo-h 
the  death  of  Christ  and  the  shedding  of  his  blood,  and  which  are  given 
unto  us  in  the  testament  of  Christ ;— and  that  the  elements  of  bread 
and  wine  may  be  sanctified  or  blessed  to  this  holy  use,  so  that  with 
these  the  body  and  blood  of  Christ  may  be  administered  unto  us  to 
eat  and  to  drink  ;  as  Paul  says :  The  cup  of  blessing  which  we  bless, 
1  Cor.  10, 16, 17  ;  which  blessing,  indeed,  comes  to  pass  only  through 
the  repetition  and  recitation  of  the  words  of  the  institution. 

But  this  blessing  alone,  or  the  recitation  of  the  words  of  the  in- 
stitution of  Christ  constitute  no  sacrament,  if  the  whole  action 
of  this  Supper,  as  it  was  ordered  by  Christ,  be  not  observed ;  if,  for 
instance,  the  consecrated  bread  be  not  administered,  received,  and  en- 
joyed, but  locked  up,  sacrificed,  or  borne  about.  But  the  command 
of  Christ,  this  do,  must  be  observed  entire  and  inviolate,  which  com? 
prises  the  whole  action  or  operation  of  this  sacrament;  namely,  in  a 
Christian  assembly,  to  take  bread  and  wine,  to  bless  them,  to  admin- 
ister them,  to  receive  them,  to  eat  and  to  drink,  and  by  this  means 
to  announce  the  death  of  the  Lord,  as  also  St.  Paul  presents  before 
our  eyes  the  whole  action  of  breaking  bread,  or  of  distributing:  it  an4 
Receiving  it,  1  Cor.  10,  IG,  17.. 


590  FORM  OF  CONCORD. DECLARATION. 

In  order  to  preserve  this  true  and  Christian  doctrine  concerning 
this  holy  Supper,  to  avoid  and  to  exterminate  the  various  idol- 
atrous abuses  and  perversions  of  this  testament  of  Christ,  this  useful 
rule  and  standard  was  summed  up  from  the  words  of  the  institution : 
JYihil  habet  rationem  sacrimenti  extra  usum  a  Christo  institutum,, 
or  extra  actionem  divinitus  institutum ;  that  is,  if  the  institution  of 
Christ,  as  he  ordered  it,  be  not  observed,  it  is  no  sacrament.  This 
rule  must  not  by  any  means  be  rejected  ;  for  it  may  be  urged  in  the 
church  of  God  with  advantage,  and  it  should  be  retained.  And  here 
the  word  usus  or  actio,  that  is,  use  or  action,  does  not  signify  faith 
particularly,  nor  the  oral  eating  alone,  but  the  whole  external,  visible 
transaction  as  instituted  by  Christ,  of  the  sacrament  of  the  Lord's  Sup- 
per,— the  consecration,  or  the  words  of  the  institution,  the  distribu- 
tion and  reception,  or  the  oral  participation  of  the  consecrated  bread 
and  wine,  the  body  and  blood  of  Christ ;  apart  from  which  use,  when 
in  the  papistical  mass  the  bread  is  not  distributed,  but  sacrificed,  or 
locked  up,  borne  about,  and  set  apart  to  be  adored,  it  must  not  be  re- 
garded as  a  sacrament,  even  as  the  water  in  baptism,  when  it  is  used 
to  consecrate  bells,  or  to  remove  eruptive  diseases,  or  set  apart  to  be 
adored,  is  no  sacrament  or  baptism.  For  Jh  opposition  to  such  pa- 
pistical abuses,  this  rule  was  originally  drawn  up,  and  it  is  explained 
by  doctor  Luther,  Tom.  4,  Jen. 

But  in  the  meanwhile  we  should  not  conceal  the  fact  that  the  sa- 
cramentarians  craftily  and  maliciously  pervert  this  useful  and  necessary 
rule  to  the  negation  of  the  true,  essential  presence  and  oral  partici- 
pation of  the  body  of  Christ,  which  take  place  here  on  earth,  alike 
both  in  the  worthy  and  unworthy ;  and  interpret  it  as  alluding  to 
usum  fidei,  that  is,  to  the  spiritual  and  internal  use  by  faith,  as  if  it 
were  no  sacrament  to  the  unworthy,  and  as  if  the  participation  of  the 
body  of  Christ  takes  place  only  spiritually  through  faith,  or  as  if  faith 
causes  the  body  of  Christ  to  be  present  in  this  holy  Supper,  and  that, 
therefore,  the  unworthy,  the  unbelieving  hypoci-ite  receives  not  thf 
body  of  Christ  as  being  present. 

Now,  our  faith  does  not  constitute  this  sacrament,  but  the  positive 
word  and  the  institution  of  our  Almighty  God  and  Savior,  .Jesus  Christ 
alone,  make  it ;  for  these  are  ever  efficacious  and  remain  in  the  Chris- 
tian community,  and  are  not  abrogated  or  rendered  ineffectual  by  the 
worthiness  or  unworthiness  of  the  ministei',  or  by  the  unbelief  of  the 
recipient.  Even  as  the  Gospel,  althougli  the  impious  hearer  believe 
it  not,  nevertheless  it  remains  the  true  Gospel ;  only  it  does  not  op- 
erate in  the  unbelieving  to  salvation  :  so,  whether  those  who  receive 
this  sacrnrnent,  believe  or  disbelieve,  Christ  nevertheless  I'emains  true 


OF  THE  lord's  SUPPER.  591 

in  his  words,  in  which  he  says,  Take,  eat,  this  is  my  body ;  for  the 
presence  of  his  body  and  blood  he  effects,  not  through  our  faith,  but 
through  his  omnipotence. 

Wherefore,  those  commit  a  pernicious  and  an  im})udent  error,  who, 
by  a  crafty  perversion  of  this  customary  rule,  ascribe  more  to  our 
faith, — as  if  it  alone  caused  the  body  of  Christ  to  be  present  and  re- 
ceived it, — than  to  the  omnipotence  of  our  Lord  and  Savior  Jesus 
Christ. 

The  various  imaginary  grounds  and  the  futile  objections  of  the  sa- 
cramentarians,  wdiich  they  produce  concerning  the  essential  and  natu- 
ral properties  of  a  human  body,  concerning  the  ascent  of  Christ  to 
heaven,  concerning  his  departure  from  this  world,  and  the  like,  are 
all  radically  and  amply  refuted  by  doctor  Luther  with  arguments  de- 
rived from  the  word  of  God,  in  his  polemic  w'ritings.  We  shall,  there- 
fore, for  the  sake  of  brevity,  refer  the  Christian  reader  to  these  writings. 
But  among  these,  those  to  which  Ve  chiefly  have  reference,  are  his 
jiublications  against  the  heavenly  prophets,  (as  they  are  now 
called,)  his  treatise  on  the  subject,  that  these  words,  This  is  my  body, 
still  remain  unshaken ;  his  Larger  and  Smaller  Confessions  concern- 
ing the  holy  sacrament  of  the  Lord's  Supper,  and  other  w^ritings  of 
his.  For,  since  the  death  of  doctor  Luther,  no  new  arguments  have 
been  produced  by  the  fanatical  spirits. 

But  that  we  neither  will  nor  can  nor  should  permit  ourselves  to  be 
led  aw^ay,  by  any  human,  artful  opinions,  no  matter  w'hat  gloss  or  sem- 
blance of  sanctity  they  may  have,  from  the  simple,  the  perspicuous,  and 
clear  meaning  of  the  words  and  t(!stament  of  Christ,  to  a  figurative 
meaning,  deviating  from  the  express  words  of  Christ:  but  we  shall 
rather,  in  the  niannerstated  above, simply  understand  and  believe  them ; 
the  following  are  our  grounds,  upon  which,  after  the  agitated  contro- 
versy concerning  this  article,  we  have  ever  and  continually  based  our- 
selves in  reference  to  this  matter ;  evenasdoctor  Luther  laid  them  down 
in  thcbeginningagainstthesacramentarians  in  the  words  which  follow  : 

"  My  grounds,  upon  which  I  stand  with  respect  to  this  matter,  are 
these : 

1.  The  first  is  this  article  of  our  faith: — Jesus  Christ  is  essential, 
natural,  true,  an(!  peifect  God  and  man,  in  one  person,  unseparated 
and  undivided. 

2.  That  the  rigl'.t  hand  of  God  is  every  Avhere. 

3.  That  the  word  of  God  is  neither  false,  nor  deceptive. 

4.  That  God  lcnowsandhaswithinhispowei-variousways,inwdiich 
he  can  aiany  time  beprcsentina  place,  and  not  oidy  theone,  about  which 
the  lanatici  trilh,',  and  which  philosophers  call  local  or  circumscribed. 


592  FORM  OF  CONCORD; ÜECLAEATION. 

Again,  the  body  of  Christ  has  three  different  ways,  or  a  triple  mode 
of  being  in  any  place. 

First,  the  comprehensihle  and  corporeal  mode,  in  which  he  moved 
bodily  on  earth,  where  he  occupied,  and  took  up  space,  according 
to  his  magnitude.  This  mode  he  is  able  to  use  still,  when  he 
pleases,  as  he  did  after  his  resurrection,  and  as  he  will  on  the  last 
day  ;  as  Paul  declares :  '  Which  in  his  times  he  shall  show,  who  is 
the  blessed  and  only  Potentate,  the  King  of  kings,  and  Lord  of  lords,* 
1  Tim.  6,  15.  And  Col.  3,  4 :  '  When  Christ,  who  is  our  life,  shall 
appear.'  In  this  mode  he  is  not  in  God,  nor  with  the  Father,  not 
in  heaven,  as  the  fanatical  spirits  dream  ;  for  God  is  not  a  corporeal, 
local  being.  And  to  this  mode,  the  passages  of  Scripture  refer, 
which  the  fanatics  introduce,  that  Christ  departed  from  the  world> 
and  went  to  the  Father. 

Second,  the  incomprehensible,  spiritual  mode,  in  which  he  is  not 
circumscribed  in  space,  but  penetrates  through  all  creatures,  where  he 
I  pleases,  as  my  vision  (to  use  this  gross  similitude)  passes  through  air, 
light,  or  water,  and  yet  neither  takes  up,  nor  makes  room  ;  as  sound 
passes  through  air  or  water,  or  planks  and  walls,  and  yet  does  not 
require  a  vacuum ;  again,  as  light  and  heat  pass  through  air,  water, 
glass,  crystals,  and  the  like,  and  yet  neither  makes  nor  requires  room, 
and  as  many  other  similar  examples.  This  method  he  employed 
when  he  arose  from  the  closed  sepulchre,  and  when  he  passed  through 
the  closed  doors,  and  in  the  bread  and  whie  in  the  Lord's  Supper,  and 
as  it  is  believed,  when  he  was  born  of  his  mother. 

Third,  the  divine  and  heavenly  mode,  in  which  he  is  one  person 
with  God,  and  according  to  which  all  creatures  must  undoubtedly  be 
far  more  permeable  and  present  to  him,  than  they  are  according  to 
the  second  mode.  For  if,  according  to  this  second  mode,  he  can 
be  in  and  with  creatures  in  such  a  way,  that  they  neither  feel  him- 
nor  touch  him,  nor  circumscribe  him,  nor  comprehend  him  ;  how  much 
more  wonderfully  is  he  in  all  creatures  according  to  this  exalted  third 
mode  I  so  that  they  neither  circumscribe  him  nor  comprehend  him, 
but  much  rather  that  he  has  them  present  before  him,  circumscribes 
them,  and  embraces  them.  For  this  mode  of  the  presence  of  Christ, 
which  he  has  from  a  union  of  person  with  God,  you  must  place  far, 
very  far  beyond  creatures,  as  far  as  God  is  above  them  ;  again,  as 
deep  and  as  near  in  all  creatures,  as  God  is  in  them  ;  for  he  is  an  in- 
separable persoji  ivith  God  :  ivhcre  God  is,  there  he  iiiust  also  be, — 
or  our  faith  is  false.  But  who  will  say  or  imagine,  how  this  takes 
jilace  !     Wc  vrell  know,  that  i(.  is  so.  luimely.  1h;U'hc  is  in  God,  that 


Ol-      THE    LORD  ü    SUPPER. 


593 


he  is  beyond  all  creatures,  and  that  he  is  one  person  with  God,  but 
how  it  comes  to  pass,  we  know  not ;  it  is  above  nature  and  human 
reason  ;  yes,  above  all  the  angels  in  heaven  ;  it  is  known  and  visi- 
ble to  God  alone.  Since,  then,  it  is  unknown  to  us,  and  neverthe- 
less true,  we  should  not  deny  his  word  before  we  are  able  to  prove 
with  certainty,  that  the  body  of  Christ  can  by  no  means  be  where  God 
is,  and  that  this  mode  of  presence  is  false.  It  is  incumbent  upon  the 
fanatics  to  prove  this,  but  they  w^ill  not  attempt  it. 

Now,  that  God  has  and  knows  more  ways  still,  according  to  which 
the  body  of  Christ  may  be  in  any  place,  I  will  by  no  means  deny ; 
but  I  washed  to  show  how  dull  and  stupid  our  fanatics  are,  who 
attribute  to  the  body  of  Christ  not  more  than  the  first  comprehensi- 
ble mode  of  presence ;  although  they  are  unable  to  prove  that  even 
this  mode  is  contrary  to  our  understanding.  For  I  will  in  no  way 
deny,  that  God  may  be  able  to  accomplish  so  much  that  a  body 
might  be  simultaneously  present  in  many  places,  even  in  a  cor- 
poreal and  comprehensible  manner.  For  who  will  prove,  that 
this  is  impossible  to  God?  Who  has  seen  a  limit  to  his  power?  The 
fanatics  think  indeed,  that  God  cannot  effect  this ;  but  who  will  be- 
lieve their  thoughts  ?  By  what  kind  of  argument  do  they  confirm 
these  thoughts?"     Thus  fiir  Luther. 

From  these  words  of  doctor  Luther  it  is  likewise  manifest,  in  what 
sense  the  word  spiritual  is  used  in  our  churches  concerning  this 
matter.  For  with  the  sacramentarians,  this  word  spiritual  signifies 
nothing  more  than  the  spiritual  communion,  when  by  faith  the  truly 
believing  are  embodied  in  spirit  in  Christ  the  Lord,  and  become  true 
spiritual  members  of  his  body. 

But  when  this  word  spiritual  is  used  by  doctor  Luther,  or  by  our- 
selves in  reference  to  this  matter,  we  understand  by  it  the  spiritual, 
supernatural,  heavenly  mode,  according  to  which  Christ  being  pres- 
ent in  the  holy  Supper,  works  not  only  in  the  believing  consolation 
and  life,  but  in  the  unbelieving  ;ilso,  judgment.  And  by  this  word 
spiritual  we  exclude  and  reject  those  Capernaitic  thoughts  concern- 
ing the  gross  and  carnal  presence,  which  are  charged  upon  our 
churches,  by  the  sacramentarians,  notwithstanding  all  our  public  and 
frequent  protestations.  In  this  sense  we  wish  the  word  spirit- 
ual to  be  understood,  when  we  assert  that  in  the  holy  Supper  the  body 
and  blood  of  Christ  are  spiritually  received,  eaten,  and  drunk;  for, 
although  this  participation  takes  place  orally,  yet  the  mode  is  spir- 
itual. 

Thus  our  faith  in  this  article  concerning  the  true  presence  of  the 
!  body  and  blood  of  Christ  in  the  holy  Supper,  is  built  upon  the  truth 

75 


594  FORM    OF    CONCORD,— DECLARATIOK. 

and  omnipotence  of  the  true  and  omnipotent  God,  our  Lord  and 
Savior  Jesus  Christ.  This  foundation  is  sufficiently  strong  and 
firm  to  strengthen  and  confirm  our  faith  against  all  attacks  in  con- 
sequence of  this  article,  and,  on  the  other  hand,  to  refute  and  to 
overthrow  all  tke  objections  and  contradictions  of  the  sacramenta- 
rians,  no  matter  how  acceptable  and  evident  to  reason  they  may 
appear.  And  upon  these  grounds,  securely  and  firmly  can  a  Chris- 
tian lean  and  depend. 

Accordingly,  we  reject  and  condemn  with  our  hearts  and  our  lips, 
as  false,  dangerous,  and  seductive,  all  the  errors,  which  are  adverse 
and  repugnant  to  the  doctrine  which  we  have  now  laid  down,  and 
which  is  founded  upon  the  word  of  God ;  these,  namely  : 

1 .  The  papistical  transuhstantiation,  by  which  it  is  taught,  that  the 
consecrated  or  blessed  bread  and  wine,  in  the  holy  sacrament  of  the 
Lord's  Supper,  lose  their  substance  and  essence  wholly  and  entirely, 
and  are  changed  into  the  substance  of  the  body  and  blood  of  Christ  J  1| 
so  that  only  the  mere  form  of  bread  and  wine,  or  accidentia  sine  sub" 
jecto,  remains,  xind,  as  they  think,  under  this  form  of  the  bread, 
which,  however,  according  to  their  opinion,  is  no  longer  bread,  but 
has  lost  its  natural  essence,  the  body  of  Christ  is  present,  even  apart 
from  the  administration  of  the  Supper,  when  the  bread  is  enclosed  in 
the  pyx,  or  carried  about  as  a  spectacle  and  to  be  adored.  For  noth- 
ing can  be  a  sacrament,  apart  from  the  command  of  God  and  the  or- 
dained use,  for  which  it  vras  instituted  by  the  word  of  God,  as  above 
stated , 

2.  In  like  manner,  we  repudiate  and  condemn  all  other  papistical 
abuses  of  this  sacrament^  as,  the  abomination  of  the  sacrifice  of  the 
mass  for  the  living  and  the  dead. 

3.  Again,  wa  condemn  the  practice  of  administering  butoneelernent 
or  part  of  this  sacrament  to  the  laity,  contrary  to  the  express  command 
andinstituticnof  Christ.  And  indeed  these  and  many  other  papistical 
abuses  are  amply  refuted  and  rejected  by  the  word  of  God,  and  by 
testimonies  of  the  ancient  churches,  in  the  common  Confession  and 
Apology  of  our  church,  in  the  Articles  of  Smalcald,  and  in  other 
writings  of  ours. 

But  since,  in  this  treatise,  we  have  designed  chiefly  to  lay  down 
our  confession  and  declaration  concerning  the  ti-ne  presence  of  the 
body  and  blood  of  Christ  alone,  against  the  sacranientai'ians,  some  of 
whom,  under  the  name  of  the  Augsburg  Confession,  impudently  insin- 
uate themselves  into  these  churches  ;  we  shall  here  also  enumerate  the 
errors  of  the  sacramentarlans  particulaily,  for  the  purpose  of  admoü' 
ishing  our  hearers,  to  detect  and  avoid  I  hem', 


OF    THE    LORD  S    SUPPER. 


595 


Accordingly,  we  reject  and  condemn  with  our  hearts  and  our  hps, 
as  false,  erroneous,  and  seductive,  all  the  opinions  and  dogmas  of  the 
sacraraentarians,  which  are  not  consistent  with,  but  adverse  and  re- 
pugnant to,  the  doctrine  stated  above,  which  is  founded  in  the  word 
of  God. 

1.  Namely,  when  they  pretend,  that  the  words  of  the  institution 
are  not  to  be  received  simply  in  their  literal  meaning  as  they  read, 
concerning  the  true,  essential  presence  of  the  body  and  blood  of  Christ 
in  the  Lord's  Supper,  but  that  through  tropical  and  figurative  signi- 
fications, they  are  to  be  explained  in  a  different,  and  an  extraneous 
sense.  And  here  we  reject  all  similar  opinions  of  the  sacramentari- 
ans,  and  their  self-contradictory  definitions,  no  matter  how  multifa- 
rious and  diverse  they  may  be. 

2.  Again,  we  reject  the  doctrine  by  which  the  oral  participation  of 
the  body  and  blood  of  Christ  in  this  holy  Supper,  is  denied,  and  by 
which,  on  the  contrary,  it  is  taught,  that  in  this  Supper  the  body  of 
Christ  is  received  only  spiritually  through  faith,  so  that  in  this  holy 
Supper  we  receive  with  our  lips  nothing  but  mere  bread  and  wine- 

3.  Likewise,  when  it  is  taught,  that  bread  and  wine  in  the  sacra- 
ment of  the  Lord's  Supper,  are  nothing  more  than  signs  by  which 
Christians  may  be  known  to  each  other. 

4.  Or,  that  they  are  only  indications,  similitudes,  and  represen- 
tations of  the  far-absent  body  of  Christ,  in  such  a  manner,  that  even 
as  bread  and  wine  are  the  external  food  of  our  bodies,  so  the  absent 
body  of  Christ  with  his  merits,  is  the  spiritual  food  for  our  souls. 

5.  Or,  that  they  are  nothing  more  than  signs  and  memorials  of  the 
absent  body  of  Christ,  through  which  signs,  as  through  an  external 
pledge,  we  are  assured  that  faith,  which  turns  itself  away  from  the 
sacrament  of  the  Lord's  Supper,  and  ascends  above  all  heavens,  there 
indeed  becomes  a  participant  of  the  body  and  blood  of  Christ,  as  truly 
as  we  receive  the  external  signs  with  our  lips  in  the  Lord's  Supper ; 
and  that  thus  the  assurance  and  confirmation  of  our  faith  in  the  sa- 
crament of  the  Lord's  Supper,  come  to  pass  through  the  external 
signs,  and  not  through  the  true,  the  present,  and  to  us  administered 
■body  and  blood  of  Christ. 

6.  Or,  that  in  the  holy  Supper,  only  the  virtue,  operation,  and  merit 
■of  the  far-absent  body  of  Christ,  are  administered  unto  faith,  so 
that  in  this  manner  we  become  partakers  of  his  absent  body.  And 
that,  in  the  manner  just  stated,  ^mio  sacramcntalis,  or  sacramental 
«nion,  is  to  be  understood  de  analogia  signi  et  sig-nati,  that  is,  fronJ 
die  analogy  of  a  sign  and  the  thiiifr  sio-nified. 


595  FORM  OF  CONCORD. DECLARATION. 

7.  Or,  that  the  body  and  blood  of  Christ  are  received  and  enjoyed 
only  spiritually  through  faith. 

8.  Again,  when  it  is  taught,  that  Christ,  in  consequence  of  his  as- 
cension to  heaven,  is  so  contained  and  circumscribed  with  his  body  in 
a  certain  place  in  heaven,  that  with  it  he  neither  can  nor  will  be  truly 
and  essentially  present  with  us  in  the  holy  Supper,  which  is  celebra- 
ted here  on  earth  according  to  the  institution  of  Christ,  but  that  he 
is  as  far  distant  from  it  as  heaven  and  earth  are  from  each  other  ;  as 
some  sacramentarians,  for  the  confirmation  of  their  error,  have  wil- 
fully perverted  this  text.  Acts  3,  21 :  Oportet  Christum  ccelum  ac- 
cipere  ;  that  is.  It  behooved  Christ  to  receive  the  heaven ;  and  instead 
of  this  faithful  translation,  they  have  replaced  these  words :  Opor- 
tet Christum  ccelo  capi ;  that  is,  It  behooved  Christ  to  be  received 
by  or  into  the  heaven,  or  to  be  circumscribed  and  contained  in  hea- 
ven, so  that  he  neither  can  nor  will  be  with  us  on  earth  in  any  man- 
ner with  his  human  nature. 

9.  Again,  that  Christ  neither  could  nor  would  promise  or  effect  the 
true,  essential  presence  of  his  body  and  blood  in  his  holy  Supper,  since 
the  nature  and  the  properties  of  his  assumed  human  nature,  can  nei- 
ther bear  nor  admit  of  it. 

10.  Again,  we  reject  the  doctrine  by  which  it  is  taught,  that  not  the 
words  and  omnipotence  of  Christ  alone,  but  faith  causes  the  body  of 
Christ  to  be  present  in  the  holy  Supper.  Hence,  in  the  administration 
of  this  Supper,  the  words  of  the  institution  are  omitted  by  some.  For, 
although  the  papistical  consecration,  the  efficacy  of  which  was  ascribed 
to  the  verbal  rehearsal,— the  work  of  the  priest,— as  if  this  constituted 
a  sacrament,  is  justly  reprehended  and  rejected  ;  yet  the  words  of  the 
institution  neither  can  nor  should  in  any  way  be  omitted  in  the  admin- 
istration of  this  Supper ;  as  was  shown  in  the  preceding  explanation.^ 

11.  Ao-ain,  we  deny  that  believers  should  not  seek  the  body  of 
Christ  in  "the  bread  and  the  wine  of  this  Supper,  by  virtue  of  the  words 
of  the  institution  of  Christ,  but  that  with  their  filth  they  are  pointed 
from  the  bread  of  this  holy  Supper  into  hectven  to  the  place  v,-here 
Christ  the  Lord  is  with  his  body,  so  that  there  they  might  receive  him, 

13.  We  likewise  reject  the  error  by  whuch  it  Is  taught,  that  the  un- 
believing and  impenitent  (who  only  I)ear  the  title  of  Christians,  but 
have  not  the  true,  the  genuine,  living,  and  saving  faith)  receive  not 
the  body  and  blood  of  Christ  in  the  sacrament  of  the  Lord's  Supper, 
but  bread  and  wine  alone.  And  since  but  two  kinds  of  guests  at  this 
heavenly  banquet  are  found  ;  nain-ly,  tiie  worthy  and  the  unworthy  : 
we  also  reject  that  distinction  whieli  is  made  among  the  unworthy. 
by  some  In  asserliug  that  impiou;  epicures  and  mockers  of  the  word 


OF    THE    lord's    SUPPER.  597 

of  God  (who  are  in  the  outward  communion  of  the  church)  receive 
not  the  body  and  blood  of  Christ  to  judgment,  in  the  use  of  the  holy 
Supper,  but  bread  and  wine  alone. 

13.  Thus  too,  when  it  is  taught,  that  the  w'orthiness  consists  not 
in  true  faith  alone,  but  in  a  person's  own  preparation. 

14.  And  likewise,  w'hen  it  is  taught,  that  true  believers  also,  who 
have  and  retain  a  genuine,  pure,  and  living  faith,  and  are  nevertheless 
deficient  in  their  own  proposed  and  fancied  preparation,  can  receive 
this  sacrament  to  judgment,  as  well  as  the  unworthy  guests. 

15.  Again,  we  reject  the  doctrine,  that  the  elements,  the  visible  spe- 
cies,  or  forms  of  the  consecrated  bread  and  wine,  shall  be  adored.  But 
that  Christ  himself,  true  God  and  man,  who  is  truly  and  essentially 
present  in  the  sacrament  of  the  Lord's  Supper,  in  its  legitimate  use, 
should  be  adored  in  spirit  and  in  truth,  as. also  in  all  other  places, 
especially  wehere  his  congregation  assemble,  no  one  can  or  will  deny, 
unless  he  be  an  Arian  heretic. 

16.  We  repudiate,  moreover,  and  condemn  all  the  curious,  ridi- 
culous, and  wicked  questions  and  expressions,  which  are  employed  in  a 
gross,  carnal,  Capernaitic  manner,  concerning  the  supernatural,  hea- 
venly mysteries  of  this  sacrament. 

Other  contrary  and  objectionable  doctrines  have  been  reprehended 
and  rejected  in  the  preceding  explanation.  These,  for  the  sake  of 
brevity,  we  shall  not  repeat  here  ;  and  whatever  other  erroneous  and 
condemnable  opinions  there  may  be  besides,  can  be  easily  perceived  and 
named  from  the  above  explanation.  For  we  reject  and  condemn  all  that 
is  not  consistent  w^th,  but  contrary  and  repugnant  to,  the  doctrine  which 
we  have  stated  above,  and  which  is  Avell  founded  in  the  word  of  God. 

VIII.  OF  THE  PERSON  OF  CHRIST. 

A  controversy  has  likew^ise  arisen  among  the  theologians  of  the 
Augsburg  Confession,  concerning  the  person  of  Christ ;  which,  how- 
ever, did  not  take  its  rise  among  them,  but  it  sprung  originally  from 
the  sacramentarians. 

For  after  doctor  Luther,  in  opposition  to  the  sacramentarians,  main- 
tained on  substantial  grounds  the  true,  essential  presence  of  the  body 
and  blood  of  Christ  in  the  holy  Supper,  from  the  words  of  the  insti- 
tution, this  objection  was  urged  against  hira  by  the  Zwinglians :  "  If 
the  body  of  Christ  is  simultaneously  present  in  heaven  and  on  earth, 
in  the  Supper  of  the  Lord,  it  cannot  be  a  right,  true,  human  body : 
for  this  ubiquity  can  be  attributed  to  God  onlv,  but  the  body  of 
Christ  is  not  capable  of  it,"' 


598  FORM  OP  CONCORD. DECLARATION. 

Although  doctor  Luther  opposed  and  forcibly  refuted  this  objec- 
lion,  as  his  doctrine  and  polemic  writings  concerning  the  holy  Sup- 
per show,  which  we  hereby  acknowledge  as  well  as  his  didactic 
writings ;  yet,  after  his  death,  some  theologians  of  the  Augsburg- 
Confession  arose,  who,  though  they  indeed  did  not  yet  wish  publicly 
•and  expressly  to  acknowledge  themselves  sacramentarians  in  refer- 
ence to  the  Lord's  Supper,  nevertheless  introduced  and  employed 
the  same  grounds,  concerning  the  person  of  Christ,  by  which  the 
sacramentarians  undertook  to  deny  the  true,  essential  presence  of 
the  body  and  blood  of  Christ  in  his  Supper ;  namely,  that  to  the 
human  nature  in  the  person  of  Christ,  nothing  shall  be  ascribed  that 
is  above,  or  contrary  to  its  natural,  essential  properties.  And  besides 
this,  they  have  loaded  the  doctrines  of  doctor  Luther,  and  all  those 
who  adhere  to  the  same  as  being  conformable  to  the  word  of  God, 
with  the  charges  urged  against  nearly  all  ancient,  abominable  heresies. 

To  explain  this  controversy  by  virtue  of  the  word  of  God,  accord- 
ing to  the  analogy  of  our  simple,  Christian  iaith,  and  by  the  grace  of 
God  to  allay  it  entirely,  our  unanimous  doctrine,  faith,  and  confes- 
sion, are  as  follow : 

We  believe,  teach,  and  confess,  that,  although  the  Son  of  God  has 
been  a  special,  distinct,  and  entire  divine  person,  and  thus  true,  essen- 
tial, perfect  God,  with  the  Father  and  the  Holy  Ghost,  from  eternity, 
he  nevertheless,  when  the  time  was  fulfilled,  assumed  human  nature 
also  in  unity  of  his  person,  not  in  such  a  manner  to  become  two  per- 
sons or  two  Christs,  but,  Jesus  Christ  now  in  one  peison,  is,  at  the 
same  time,  true,  eternal  God,  begotten  of  the  Father  from  eternity, 
and  a  true  man,  born  of  the  blessed  Virgin  Mary  ;  as  it  is  written, 
Rom.  9,  5:  "  Of  whom,  as  concerning  the  flesh,  Christ  came,  who 
is  over  all,  God  blessed,  for  ever." 

Moreover,  we  believe,  teach,  and  confess,  that  in  this  one  undivi- 
ded person  of  Christ,  there  are, two  distinct  natures  :  the  divine,  which 
is  from  eternity,  and  the  human,  which  in  time  was  assumed  in  unity 
of  the  person  of  the  Son  of  God.  And  these  two  natures  in  the  per- 
son of  Christ  are  never  separated,  nor  commingled  with  each  other, 
nor  changed  the  one  into  the  other ;  but  each  one  remains  in  its  na- 
ture and  essence  in  the  person  of  Christ  to  all  eternity. 

We  likewise  believe,  teach,  and  confess,  that,  as  the  said  two  na- 
tures remain  unmingledand  unseparated  in  their  essence  and  attributes, 
so  also  Ave  believe  that  each  one  retainslts  natural,  essential  properties, 
and  to  all  eternity  lays  them  not  aside  ;  and  that  the  essential  properties 
of  the  one  nature  nevei'  become  the  essential  pioperties  of  the  other 
natiue. 


OF    THE    PERSON    OF    CHRIST. 


599 


Consequently,  we  believe,  teach,  and  confess,  that  to  be  almighty, 
eternal,  infinite,  to  be  present  every  where  at  the  same  time,  naturally, 
that  is,  according  to  the  property  ofthat  nature,  and  its  natural  essence, 
of  itself,  to  know  all  things,  are  essential  attributes  of  the  divine  na- 
ture, which  never  become  the  essential  attributes  of  the  human  nature. 

But  again,  to  be  a  corporeal  creature,  to  consist  of  flesh  and  blood, 
to  be  finite  and  circumscribed,  to  suffer,  to  die,  to  ascend,  to  descend, 
to  move  from  place  to  place,  to  be  pained  with  hunger,  thirst,  cold, 
heat,  and  the  like,  are  attributes  of  the  human  nature,  which  never 
become  the  attributes  of  the  divine  nature. 

We  believe,  teach,  and  confess,  that  each  nature  does  not  subsist 
independently  in  Ohrist,  since  his  incarnation,  so  as  to  constitute  with 
each  a  single  and  separate  person ;  but  we  conceive  these  natures  so 
united  as  to  constitute  one  person  only,  in  which  both  the  divine  and 
the  assumed  human  nature  subsist  at  the  same  time,  personally  uni- 
ted. Not  only  the  divine,  indeed,  but  the  assumed  human  nature,  be- 
longs to  the  entire  person  of  Christ,  since  his  incarnation  ;  and  the 
person  of  the  incarnate  Son  of  God  cannot  be  an  entire  person,  with- 
out his  humanity,  any  more  than  without  his  divinity.  In  Christ, 
therefore,  there  are  not  two  distinct  persons,  but  one  only  ;  and  yet 
the  two  natures  are  found  unconfused  in  him, — each  one  in  its  own 
essence  and  natural  attributes. 

We  also  believe,  teach,  and  confess,  that  the  assumed  human  na- 
ture in  Chi'ist,  nut  only  possesses  and  retains  its  original,  essential 
properties,  but,  in  consequence  of  the  personal  union  with  the  Divin- 
ity, and  by  its  subsequent  exaltation,  it  has  been  elevated  to  the  right 
hand  of  Power,  Might,  and  Majesty,  above  all  that  can  be  named, 
not  only  in  this  world,  but  in  the  world  to  come. 

With  respect  to  whatever  pertains  to  this  Majesty,  to  which  Christ 
has  been  exalted  according  to  his  humanity,  he  did  not  first  receive  it, 
when  he  arose  from  the  dead  and  ascended  to  heaven,  but  when  he 
was  conceived  by  his  mother,  and  became  man,  and  when  the  divine 
and  human  natures  were  personally  united  with  each  other.  But  this 
personal  union  must  not  be  understood,  as  some  incorrectly  explain  it, 
like  both  natures,  the  divine  and  the  human,  were  united  with  each 
other,  as  two  boards  are  glued  together;  so  that  realiter,  that  is,  in 
deed  and  in  truth,  they  would  have  no  communion  at  all  with  each 
other.  For  this  was  the  error  and  heresy  of  Nestorius  and  Samosate- 
nius,  who,  as  Suidas  and  Theodorus,  presbyters  of  Rethenesis,  testify, 

have  taught  and  helol,  5vo  rpvcjn^  axoi,vu>vy]rov^  ^po;  tavta^  TCavtaTtaaiv, 

hoc  est,  A'aturas  omni  modo  incommunicahiles  esse ;  that  is,  that  the 
natures  have  no  connaunioa  at   all  with  each  other.     Bv  this  false 


600  FORM  OK  CUNCORD. DECLARATION. 

dogma  the  natures  are  separated  from  each  other,  and  thus  two  Christs 
are  constituted,  the  one  of  whom  is  Christ,  and  the  other  God,  the 
Word,  who  dwells  in  Christ. 

For  thus  writes  the  presbyter  Theodorus :  Paulus  quidam  iisdem 
quibus  Manes  temporibus,  Samosatenus  quidem  ortii,  sed  Antiochia. 
Syria  Antistes,  Dominum  impie  dixit  nudum  fuisse  hoininem,  in 
quo  Deus  Verbum,  sicut  et  in  singulis  Prophetis  habitavit,  ac  pro- 
inde  duas  naturas  separatas  et  citra  omnem  prorsus  inter  se  com- 
Tntcnionem  in  Christo  esse,  quasi  alius  sit  Christus,  alius  Deus, 
Verbum  in  ipso  habitans.  That  is :  Even  in  the  days  of  Manes, 
the  heretic,  there  was  one  by  the  name  of  Paul,  a  Samosatenian  by 
birth  indeed,  but  a  professor  at  Antioch,  in  Syria,  who  taught  impi- 
ously, that  Christ  the  Lord  w^as  only  a  mere  man,  in  whom  God,  the 
Word,  dwelt,  as  he  did  in  every  Prophet.  Hence  he  also  maintained, 
that  the  divine  and  human  natures  are  divided  and  separated  from 
each  other,  and  that  in  Christ  they  undoubtedly  have  no  communion 
with  each  other,  even  as  if  one  were  Christ,  and  the  other  God,  the 
Word,  who  dwells  in  him. 

In  opposition  to  this  condemnable  heresy,  the  Christian  church  has 
ever  believed  and  maintained  with  great  simplicity,  that  the  divine 
and  human  natures  in  the  person  of  Christ,  are  so  united  as  to  have 
a  real  communion  with  each  other.  Yet  the  natures  are  not,  there- 
fore, mingled  in  one  essence,  but,  as  doctor  Luther  writes,  in  one  per- 
son. And  on  account  of  this  personal  union  and  communion,  the 
ancient  teachers  of  the  church  frequently,  before  and  since  the  coun- 
cil of  Chalcedon,  used  the  word  mixtio  in  an  appropriate  sense  and 
Avith  due  distinction.  And  for  the  confirmation  of  this  fact,  many 
testimonies,  w^ere  it  necessary,  could  be  produced  from  the  writings 
of  the  Fathers,  which  testimonies  may  also  be  found  in  various  places 
in  our  writings.  And  indeed  the  ancient  teachers  explained  the  per- 
sonal union  and  communion  by  the  similitude  of  body  and  soul,  and 
of  heated  iron.  For  body  and  soul,  as  also  fire  and  iron,  have  com- 
munion with  each  other,  not  merely  nominally  or  verbally,  but  truly 
and  really  :  and  yet  by  this  mode,  no  confusion  or  equalization  of  the 
natures  is  introduced  ;  as,  when  mead  is  formed  out  of  honey  and  wa- 
ter, which  is  no  more  distinct  water  or  honey,  but  a  mixed  drink. 
But  here  with  respect  to  the  union  of  the  divine  and  human  natures 
in  the  person  of  Christ,  it  is  quite  different ;  for  fur  different,  far  more 
exalted,  and  inexpressible,  are  the  communion  and  union  between  the 
divine  and  human  natures,  in  the  person  of  Christ,  on  account  of  which 
union  and  comniuniou,  God  is  man,  and  man  is  God.  Yet  by  this 
union  and  connnuiilon  of  natures,  neither  the  natures  themselves,  nor 


OF    THE    PERSON    OF    CHRIST. 


601 


their  properties,  are  confounded :  but  each  nature  retains  its  essence 
and  properties. 

On  account  of  this  personal  union,  (which  without  this  real  com- 
munion of  the  natures,  could  neither  exist  nor  be  imagined,)  not  the 
bare  human  nature,  the  attribute  of  which  is  to  suffer  and  to  die,  suf- 
fered for  the  sins  of  the  whole  world,  but  the  Son  of  God  himself  suf- 
fered truly,  yet  according  to  his  assumed  human  nature,  and,  as  our 
Apostolic  Creed  or  Symbol  testifies,  he  died  truly,  although  the  di- 
vine nature  can  neither  suffer  nor  die.  This  doctor  Luther  has  am- 
ply explained  in  his  Larger  Confession  concerning  the  holy  sacrament 
of  the  Lord's  Supper,  in  opposition  to  the  blasphemous  alternation  of 
Zwingle,  where  he  taught,  that  one  nature  must  be  taken  and  under- 
stood for  the  other ;  this  Luther  deprecates  as  the  machination  of 
the  devil. 

Wherefore,  the  ancient  teachers  of  the  church  used  both  these 
words  in  connexion,  xoivi^via  and  Mw^ti,  communion  and  union,  in 
explaining  this  mystery,  and  explained  one  by  the  other :  Ireneus, 
book  4,  ch.  3 ;  Athanasius  in  his  Epistle  to  Epictetus;  Hilarius  con- 
cerning the  Trinity,  book  9 ;  Basilius  and  Nyssenus  against  Theo- 
doretus ;  Damascenus,  book  3,  ch.  19. 

In  consequence  of  this  personal  union  and  communion  of  the  divine 
and  human  natures  in  Christ,  w^e  also  believe,  teach,  and  confess,  ac- 
cording to  the  analogy  .of  our  Christian  faith,  what  is  said  concern- 
ing the  Majesty  of  Christ  on  the  right  hand  of  the  Almighty  power 
of  God,  according  to  his  humanity,  and  what  attaches  to  the  same. 
All  of  which  w^ere  nothing,  and  could  not  exist,  if  this  personal  union 
and  communion  of  the  natures  in  the  person  of  Christ,  did  not  exist 
realiter,  that  is,  in  deed  and  in  truth. 

On  account  of  this  personal  union  and  communion  of  the  natures, 
Mary,  the  blessed  Virgin,  brought  forth,  not  a  mere  man,  but  a  man 
who  is  truly  the  Son  of  God  the  Most  High,  as  the  anoel,  Luke  1, 
32,  testifies.  This  Son  of  God  even  in  liis  mother's  womb,  demon- 
strated his  divine  majesty,  in  being  born  of  a  virgin,  her  viro-inity 
remaining  inviolate  ;  hence  she  was  truly  the  mother  of  God,  and  yet 
remained  a  virgin. 

By  virtue  of  this  personal  union  and  con^sriiunion,  he  also  WTOught 
all  his  miracles,  and,  at  his  pleasure,  when  and  as  he  pleased,  he  mani- 
fested this  divine  majesty  of  his,  and  not  for  the  first  alone  after 
his  resurrection  and  ascension,  but  also  in  the  state  of  his  humiliation : 
for  instance,  at  the  marriage  in  Cana  of  Galiiec,  John  2,  11 ;  again, 
among  the  learned,  when  he  was  twelve  years  of  age,  Luke  2,  46 ; 
again,  in  the  garden,  when  with  a  word  he  smote  down  his  enemies, 

76 


603  FORM  or  CONCORD. DECLARATION. 

John  18,  6 ;  likewise  in  death,  when  he  died  not  simply  as  another 
man,  but  with  and  in  his  death,  conquered  sin,  death,  Satan,  hell, 
and  eternal  perdition, — a  thing  which  the  human  nature  alone  could 
not  have  accomplished,  without  having  been  thus  personally  united 
with  the  divine  nature. 

From  this  union  and  communion' of  the  natures,  the  human  nature 
also  has  its  exaltation,  since  the  resurrection  from  the  dead,  above  all 
creatures  in  heaven  and  on  earth,  which  is  only  by  his  entire  resigna- 
tion of  the  form  of  a  servant,  and  yet,  not  of  the  human  nature ;  for 
this  he  retains  to  eternity, — and  his  being  placed  in  the  full  partici- 
pation and  possession  of  the  divine  majesty,  according  to  his  assumed' 
human  nature.  This  majesty,  however,  he  had  immediately  in  his 
conception,  even  in  his  mother''s  womb  ;  but,  as  the  Apostle  testifies, 
Phil.  2,  7,  he  "  made  himself  of  no  reputation,"  and,  as  doctor  Luther 
explains  it,  in  the  state  of  his  humiliation  he  tept  it  concealed,  and 
used  it,  not  always,  but  when  he  pleased. 

But  now,  since  he  has  ascended  to  heaven  not  merely  as  another 
saint,  but,  as  the  Apostle,  Eph.  4, 10,  testifies,  ascended  above  all  hea- 
vens, he  also  really  fills  all  things,  and  rules  and  reigns,  not  only  as 
God,  but  also  as  man,  every  where  present,  from  sea  to  sea,  unto  the 
ends  of  the  earth ;  as  the  Prophets.  Psalm  93  ;  Zach.  9,  10,  foretell 
concerning  him,  and  as  the  Apostles,  Mark  16, 20,  testify,  that  he  every 
where  co-operated  with  them,  and  confirmed  their  words  with  signs 
following.  These  operations  he  attended,  not  in  a  mode  local  and' 
circumscribed,  but,  as  doctor  Luther  has  explained,  in  consequence  of 
his  omnipresence  at  the  right  hand  of  God,  which  is  not  a  particular 
placein heaven,  (asthe sacramentarianspretend, withoutevidencefrom 
the  Scripture,)  but  which  is  nothing  less  than  the  Almighty  power  of 
God,  which  fills  heaven  and  earth,  and  in  the  possession  of  which 
Christ,  according  to  his  humanity,  was  placed  realiter,  that  is,  in  i\eed. 
and  in  truth,  without  confusion  and  equalization  of  the  natures,  in  their 
essence  and  essential  attributes.  From  this  communicated  power, 
therefore,  Christ,  by  virtue  of  the  words  of  his  testament,  can  be  ancF 
is  truly  present  with  his  body  and  blood  in  the  holy  sacrament  of  the 
Lord's  Supper,  to  which  he  directed  us  through  his  word.  This  is 
possible  to  no  other  man,  because  no  man  is  united  with  the  divine 
nature,  and  placed  in  this  divine,  omnipotent  majesty  and  power,- 
through  and  in  the  personal  union  of  the  two  natures  in  Christ,  in 
such  a  manner,  as  Jesus,  the  Son  of  Mary,  is,  in  whom  the  divine 
and  human  natures  are  personally  united  with  each  other ;  so  that  in 
Christ  "dwelleth  all  the  fulness  of  the  Godhead  bodily,"  Col.  2,  9, 
And  in  this  personal  union  there  is  a  comm-uniDn  of  the  natures  s?y 


OF    THE    PERSON    OF    CHRIST. 


603 


exalted,  so  intimate  and  inexpressible,  as  to  attract  the  admiration, 
the  delight,  and  joy  of  the  angels  in  beholding  it,  as  Peter,  1  Pet. 
1,  12,  testifies.  But  all  this  shall  hereafter  be  regularly  and  more 
fully  explained. 

From  the  foundation  which  we  have  now  mentioned,  and  from 
which  we  have  explained  the  personal  union,  that  is,  the  manner  in 
which  the  divine  and  human  natures  in  the  person  of  Christ  are  uni- 
ted with  each  other,  that  they  have  in  common  among  themselves  not 
only  the  names,  but  also  communion  in  deed  and  in  truth,  without  any 
confusion  or  identity  of  these  in  their  essence,  lesults  also  the  doctrine 
dc  communicatione  idiomatwn  ;  that  is,  concerning  the  true  commu- 
nion of  the  properties  of  those  natures  ;  conc&rning  which  matter  we 
shall  hereafter  further  speak. 

For  since  it  is  positively  true,  quod  propria  non  egredianfur  sua 
subjeda,  that  is,  that  each  nature  retains  its  essential  properties,  and 
these  are  not  transferred  from  the  one  nature  into  the  other,  as  wa- 
ter is  drawn  out  from  one  vessel  into  another  ;  there  could  neither  be 
nor  exist  any  communion  of  the  properties,  if  the  aforenamed  personal 
union  or  communion  of  the  natures  did  not  truly  exist  in  the  person  of 
Christ.  But  this,  next  to  the  article  concerning  the  holy  Trinity,  is 
the  greatest  mystery  in  heaven  and  on  earth,  as  St.  Paul,  1  Tim.  3, 
.16,  testifies :  "  Without  controversy,  great  is  the  mystery  of  godli- 
ness ;  God  was  manifest  in  the  flesh."  For  since  the  apostle  Peter, 
2  Pet.  1,  4,  testifies  in  clear  terms,  that  also  we,  in  whom  Christ 
dwells  only  by  grace,  on  account  of  this  high  mystery  in  Christ,  be- 
xome  partakers  of  the  divine  nature ;  what  kind  of  a  communion  of 
the  divine  nature,  then,  must  this  be,  concerning  which  the  Apostle 
says,  that  in  Christ  dwelleth  all  the  fulness  of  the  Godhead  bodily. 
Col.  2,  9  ;  so  that  God  and  man  are  one  person  !  But  it  is  very  im- 
portant that  this  doctrine  de  communicaiione  idiomatum,  that  is,  con- 
cerning the  communion  of  the  properties  of  both  natures,  should  be 
treated  and  explained  with  due  distinction.  For  the  propositions  or 
predications,  which  are  used  in  speaking  of  the  person  of  Christ,  and 
of  the  natures  and  properties,  are  not  all  of  one  and  the  same  kind  or 
manner.  And  if  we  speak  concerning  this  matter  without  due  dis- 
tinction, it  involves  this  doctrine,  and  the  inexperienced  reader  is 
;  easily  led  astray.  For  these  reasons,  the  following  illustration  should 
be  carefully  observed,  which,  to  render  it  more  plain  and  intelligible 
to  the  reader,  may  be  comprehended  in  three  chief  articles. 

'First,  since  in  Christ  there  remain  two  distinct  natures,  unchanged 
and  unconfonnded  in  their  natural  essence  and  properties,  and  never- 
theless the  two  natures  constitute  but  one  person  :  that  which  is  even 


604  FORM  OF  CONCORD. DECLARATION. 

the  attribute  of  the  one  nature  alone,  is  ascribed,  not  to  that  nature 
only,  as  separated,  but  to  the  whole  person,  who  at  the  same  time 
is  God  and  man,  whether  he  be  called  God  or  man. 

But  to  speak  in  this  way,  it  does  not  follow,  that  that  which  is  as- 
cribed to  the  person,  is  at  the  same  time  the  attribute  of  both  natqres  ; 
but  it  is  distinctly  explained  according  to  which  nature  each  is  as- 
cribed to  the  person.  Thus  the  Son  of  God  was  horn  of  the  seed 
of  David,  according  to  the  flesh,  Rom.  1,  3.  Again,  Christ  was 
put  to  death  in  the  flesh,  and  he  has  suffered  for  us  in  or  according 
to  the  flesh,  1  Pet.  3,  18,  and  4,  1. 

But  the  secret  and  also  the  public  sacramentarians  conceal  their  per- 
nicious error  under  these  words,  in  which  it  is  asserted,  that  that  which 
is  the  property  of  one  nature,  is  ascribed  to  the  whole  person,  while 
they  name  the  whole  person  indeed,  but  nevertheless  understand  by 
it  merely  the  one  nature,  and  exclude  the  other  nature  entirely,  as  if 
the  mere  human  nature  had  suffered  for  us ;  as  doctor  Luther,  in  his 
Larger  Confession  concerning  the  holy  Supper,  writes  concerning  the 
allceosi,  alternations,  of  Zwingle.  We  shall,  therefore,  introduce  the 
words  of  doctor  Luther  himself,  for  the  purpose  of  securing  the  church 
of  God  in  the  best  manner  against  this  error ;   thus  read  his  own 

words :  '* 

"  This  is  called  by  Zwingle,  allceosis,  when  something  is  said  con- 
cerning the  divinity  of  Christ,  which  nevertheless  belongs  to  the  hu- 
manity. For  instance,  where  it  is  said  in  the  Scripture:  'Ought 
not  Christ  to  have  suffered  these  things,  and  to  enter  into  his  glory  :■'' 
Luke  24,  26.  Here  Zwingle  pretends  in  an  artful  manner,  that 
Christ  is  taken  for  the  human  nature.  Beware,  beware,  I  say,  of 
this  allceosis,  it  is  the  mask  of  the  devil ;  for  it  will  finally  prepare  a 
Christ,  according  to  whom  I  certainly  w^ould  not  wish  to  be  a  Chris- 
tian :  namely,  that  henceforth  Christ  neither  is  nor  does  any  more 
with  his  suffering  and  life,  than  a  mere  saint.  For  if  I  were  to  be- 
lieve that  the  human  nature  alone  has  suffered  for  me,  Christ  would 
be  a  Savior  of  little  worth  to  me,  but  he  himself  indeed  would  need  a 
Savior.  In  a  word,  it  cannot  be  expressed  what  the  devil  seeks  with 
this  allceosis.^'  And  a  little  afterwards  he  says  :  "  If  by  chance  that 
old  sorceress,  m.adam  Reason,  the  grandmother  of  this  alheosis,  might 
cry  out,  saying :  '  The  divinity  can  neither  suffer  nor  die  ;'  you  should 
reply  :  '  This  is  true,  but  nevertheless,  since  the  divinity  and  human- 
ity in  Christ  constitute  one  person,  the  Scripture,  on  account  of  this 
hypostatical  union,  attributes  also  to  the  divinity  all  what  occurs  to 


'Tom.  2.  Wittemb.,  fol.  188. 


OF    THE    PERSON    OF    CHRIST.  605 

the  humanity,  and  in  turn,  to  the  humanity  all  that  occurs  to  the  di- 
vinity ;'  and  thus  it  is  in  truth.  For,  this  you  must  affirm  : — The 
person  (as  Christ  indicated)  suffers,  dies ;  now  the  person  is  true  God, 
therefore  it  is  rightly  said,  the  Son  of  God  suffers.  For  although 
the  one  part,  (so  to  speak,)  as  the  divinity,  suffers  not,  yet  the  per- 
son suffers,  which  is  God,  in  the  other  portion,  as  in  the  humanity ; 
for  in  truth  the  Son  of  God  was  crucified  for  us ;  that  is,  the  person 
which  is  God.  For  this  it  was,  this,  I  say,  the  person  was  crucified, 
according  to  the  human  nature."  And  again,  a  little  afterwards,  he 
says  :  "  If  this  allcßosis  should  stand,  as  Zwingle  proposed  it,  Christ 
would  have  to  be  two  persons,  a  divine  and  a  human,  since  Zwingle 
distorts  the  passages  of  Scripture  concerning  suffering,  to  the  humari 
nature  alone,  and  in  every  respect  separates  them  from  the  divinity«, 
For  where  the  works  are  divided  and  separated,  there  the  person  it- 
self must  also  be  divided,  because  all  the  works  and  sufferings  are 
attributed,  not  to  the  natures,  but  to  the  person.  For  it  is  the  per- 
son that  does  and  suffers  all ;  one  infliction  according  to  the  one  na- 
ture, another  according  to  the  other  nature.  All  this  the  learned 
well  know.  Wherefore,  we  regard  Christ  our  Lord  as  God  and  man 
in  one  person,  neither  confounding  the  natures,  nor  dividing  the 
person." 

Again,  in  his  work  concerning  councils  and  churches,*  doctor  Lu- 
ther says :  "  We  Christians  must  know,  that  if  God  is  not  also  on  the 
balance,  and  does  not  oppose  our  weight,  we  must  sink  to  the  ground 
with  our  side.  By  this  I  mean,  that  if  it  could  not  be  said  that  God 
died  for  us,  but  only  a  man,  we  are  lost :  but  if  the  death  of  God,  and 
the  God  who  died  for  us  lie  in  the  scale,  his  preponderance  will  cause 
us  to  rise  as  a  weight  inconceivably  light ;  yet  indeed  he  can  also  rise 
up  again,  or  rebound  from  this  scale  :  but  he  could  not  be  placed  into  this 
scale,  unless  he  had  become  man  like  unto  us ;  so  that  it  might  be  said, 
the  God  who  died,  the  passion  of  God,  the  blood  of  God,  tiie  death 
of  God.  For  God  in  his  nature  cannot  die  :  but  now,  since  God  and 
man  are  united  in  one  person,  it  is  rightly  called  the  death  of  God, 
when  the  man  dies,  who  is  one  thing  or  one  person  with  God." 
Thus  far  Luther.  From  these  words  it  is  evident,  that  it  is  an  erro- 
neous assertion,  when  it  is  said  or  written,  that  the  aforenamed  ex- 
pressions, God  suffered,  God  died,  are  only  verbal  predications,  and 
are  not  so  in  deed.  For  our  simple  Christian  faith  teaches  that  the 
Son  of  God,  who  became  man,  suffered  and  died  for  us,  and  redeemed 
us  with  his  blood. 


'Tom.  7,  Wittemb.>  fol.  f)0, 


606  FORM  OF  CONCORD. DECLARATION. 

Second,  with  respect  to  the  execution  of  the  office  of  Christ,  the 
person  acts  and  operates,  not  in,  with,  through,  or  according  to  one 
nature  alone,  but  in,  with,  according  to,  and  through  both  natures; 
or  as  the  council  of  Chalcedon  says,  one  nature  operates  in  commu- 
nion with  the  other,  that  which  is  the  attribute  of  each  one.  Thus 
Christ  is  our  Mediator,  our  Redeemer,  our  King,  our  High-priest,  our 
Head,  our  Pastor,  &c.,  not  according  to  one  nature  alone,  whether  it 
be  the  divine  or  the  human,  but  according  to  both  natures,  as  we  have 
already  fully  illustrated  in  another  place. 

Third,  but  it  is  quite  a  different  thing,  if  in  reference  to  this  sub- 
ject, it  be  inquired,  asked,  or  discussed,  whether  the  natures  in  the  per- 
sonal union  in  Christ,  have  nothing  else  or  more  than  merely  their 
natural,  essential  attributes  alone  ;  for  that  they  have  and  retain  these, 
was  proved  above. 

Now,  relative  to  the  divine  nature  in  Christ,  since  vjitk  God  there 
is  no  variableness,  James  1,  17  ;  the  divine  nature  of  Christ,  by  the 
incarnation,  neither  increased  nor  diminished  in  its  essence  and  attri- 
butes, and  through  the  incarnation,  the  divine  nature  in  itself  or 
throuo-h  itself  was  neither  diminished  nor  augmented. 

But  in  reference  to  the  assumed  human  nature  in  the  person  of 
Christ,  some  indeed  have  contended,  thiit  this  even  in  the  personal 
union  with  the  divine  nature,  has  nothing  more  than  merely  its  natural, 
essential  properties,  according  to  which  that  person  is  in  all  respects  like 
unto  the  person  of  other  men.  Hence  they  affirm  that  nothing  should 
nor  can  be  ascribed  to  the  human  nature  in  Christ  that  is  above  or  con- 
trary to  its  natural  properties,  although  the  testimony  of  the  Scripture 
attributes  such  to  the  human  nature  of  Christ.  Ikit  that  this  opinion 
is  false  and  wrong,  is  so  evident  from  the  word  of  God,  that  their  own 
associates  now  reprehe^id  and  reject  this  error.  For  the  holy  Scripture, 
and  the  ancient  Fathers,  upon  the  authority  of  the  Scripture,  testify 
forcibly,  that  the  human  nature  in  Christ,  lur  the  reason  find  from  the 
circumstance,  that  it  is  personally  united  with  the  divine  n;iture  in 
Christ,  (having  laid  off  the  form  of  a  servant  and  the  state  of  humili- 
ation, being  now  glorified,  and  exalterl  to  the  right  hand  of  the  ma- 
jesty and  power  of  God,)  has  received  over  and  above  its  natural, 
essential,  and  permanent  human  properties,  also  special,  high,  great, 
supernatural,  inscrutable,  ineffiible,  heavenly  prerogatives  in  majesty, 
'glory,  power,  and  might,  above  all  that  ran  be  named,  not  only  in 
this,  but  also  in  the  world  to  come;  so  that  the  human  nature  in 
Christ  (in  its  measure  and  morle)  co-operates  in  the  duties  of  the  of- 
fice of  Christ,  and  also  has  its  efficacy,  that  is,  its  virtue  and  opcra- 
i'lou.  not  onlv  from,  and  according  to,  it.s  natural,  essential  p)(^perlies> 


or    THE    PERSON    OF    CHRIST.  607 

or  only  so  far  as  its  virtue  and  efficacy  extend,  but  chiefly  from,  and 
according  to,  the  majesty,  the  glory,  the  power,  and  might,  which  it 
has  received  through  the  personal  union,  the  glorification,  and  exal- 
tation. And  this  our  adversaries  can  scarcely  dare  to  deny  now; 
and  yet  they  dispute  and  contend  that  these  are  merely  created 
gifts,  or  finite  qualities,  with  which  the  human  nature  in  Christ  is  en- 
dowed and  adorned,  like  those  in  the  saints ;  and  that  by  their  own 
thoughts  and  by  their  own  argumentations,  or  proofs,  they  would 
attempt  to  describe,  and  to  calculate  what  the  human  nature  in  Christ, 
without  abolishing  the  same,  can  or  should  be  capable  or  incapable  of. 

But  the  best,  the  surest,  and  safest  method  to  be  pursued  in  this 
controversy  is  this,  namely,  that  no  one  can  know  better  and  more 
certainly  what  Christ  has  received  according  to  his  assumed  human 
nature,  through  the  personal  union,  the  glorification  or  exaltation, 
and  what  his  assumed  human  nature  is  capable  of,  above  its  natural 
properties  without  abolishing  the  same,  than  Christ  our  Lord  him- 
self: but  he  has  revealed  these  things  in  his  word,  so  far  as  it  is  nec- 
essary for  us  to  know  them  in  this  life.  Now,  in  reference  to  this 
matter,  in  so  far  as  we  have  clear  and  indubitable  testimony  in  the 
Scripture,  we  should  simply  believe  it,  and  in  no  way  dispute  in  op- 
position to  it,  as  if  the  human  nature  in  Christ  were  not  capable  of  it. 

It  is  very  true  indeetl,  that  Christ  does  posses^  those  created  gifts 
originally  conferred  on  human  nature,  essentially  in  himself;  but 
these  gifts  by  no  means  equal  that  majesty  which  the  Scripture,  and 
the  ancient  Fathers,  according  to  Scripture,  ascribe  to  the  assumed 
human  nature  in  Christ. 

For  to  vivify,  to  Lave  all  dominion  and  all  power  in  heaven  and 
on  earth,  to  have  all  things  in  his  hands,  to  have  all  things  subjected 
Under  his  feet,  to  purify  from  sins.,  &c.,  are  not  created  gifts,  but  di- 
vine anil  imiQortal  attributes,  which  are  nevertheless,  accordingr  to 
the  declaration  of  the  Scripture,  given  and  communicated  to  the  man 
Christ,  John  5,  27,  and  6,  39 ;  Matt.  28, 18 ;  Dan.  7,  14;  John  3, 
35,  and  13,  3  ;  Matt.  11,  28 ;  Eph.  1,  22  ;  Heb.  2,  8 ;  1  Cor.  5,  27; 
John  1,  3. 

And  the  fad  lliat  this  connnunication  is  not  to  be  understood  per 
phrasia  nut  mndxni  fa [uendi,  that  is,  merely  verbally  or  phraseolo- 
gically,  ooncerning  the  jiersoh  of  Chi'ist  according  to  the  divine  na- 
fure  alone,  but  acc.o,-(iing  to  the  assumed  human  nature,  these  three 
firm  and  irrefutalile  arguments  prove,  which  we  shall  now  recite. 

I.  This  is  a  rule  approved  by  the  whole,  ancient,  orthodox  church 
unanimously, — that  whatever  the  holy  Scripture  testifies  that 
Christ  has  received  in  time,  he  received  not  accordinor  to  the  divine 


60S  FORM  OF  CONCORD. DECLARATION. 

nature,  (according  to  which  he  had  all  things  from  eternity,)  but  the 
person  of  Christ  has  received  it  in  time,  ratlone  et  respeciu  human<2 
naturcB,  that  is,  according  to  the  assumed  human  nature. 

2.  The  Scripture,  John  5,  21,  22,  and  6,  39,  clearly  testifies,  that 
the  power  to  7nake  alive  and  to  exercise  judgment,  is  given  to 
Christ,  because  he  is  the  Son  of  man,  and  because  he  has  flesh  and 
blood. 

3.  The  Scripture  does  not  speak  only  in  general  concerning  the 
person  of  the  Son  of  man,  but  refers  also  expressly  to  his  assumed 
human  nature,  when  it  is  said,  1  John  1,  7 :  The  blood  of  Christ 
cleanseth  us  from  all  sin, — not  only  according  to  the  merit  which 
was  once  achieved  upon  the  Cross  ;  but  in  this  place  John  says  con- 
cerning this  matter,  that  in  the  work  or  act  of  justification,  not  only 
the  divine  nature  in  Christ,  but  also  his  blood  cleanses  us  from  all  sin, 
per  modum  efficacicB,  that  is,  effectively.  Thus,  John  6,  51,  the 
flesh  of  Christ  is  a  quickening  food.  And  from  this  declaration  of 
the  Apostle  the  council  of  Ephesus  concluded,  that  the  flesh  of  Christ 
has  the  power  to  make  alive.  And  concerning  this  article  there  are 
many  other  excellent  testimonies  adduced  from  the  ancient,  orthodox 
churches,  elsewhere  in  our  writings. 

We  should,  therefore,  and  must  believe  according  to  the  Scripture, 
that  Christ  received  this  power  according  to  his  human  nature,  and 
that  it  is  given  and  communicated  to  the  assumed  human  nature  in 
Christ.  But,  as  already  staled,  since  the  two  natures  in  Christ  are 
so  united  as  not  to  be  mixed  together,  or  one  nature  charged  into 
the  other,  and  since  each  one  retains  its  natural,  essential  property,  so 
that  the  attributes  of  the  one  nature  never  become  the  attributes  of 
the  other  nature,  this  doctrine  must  also  be  correctly  explained,  and 
diligently  secured  against  all  heresies. 

Now,  in  reference  to  this  matter,  we  advance  no  new  thoughts  of 
our  own,  but  receive  and  repeat  the  exphmations  which  the  ancient^ 
orthodox  church  has  given  -from  good  grounds  derived  from  the  holy 
Scripture,  concerning  this  subject ;   namely,  that  this  divine  virtue, 
life,  power,  majesty,  and  glory,  are  given  to  the  assumed  human  na- 
ture in  Christ ;  but  not  in  such  a  manner  as  the  Father  communicated: 
unto  the  Son,  according  to  his  divine  nature,  his  essence  and  all  theJ 
divine  attributes  from  eternity,  by  which  he  is  one  essence  with  thej 
Father,  and  equal  with  God.     For  Christ  is  equal  icith  the  FatherX 
according  to  the  divine  nature  alone :  but  according  to  the  assvmedi 
human  nature  he  is  subordinate  to  God,     From  this  it  is  evident, 
(hat  we  make  no  confusion,  equalization,  or  abolition  of  the  natures 


OF    THE    PERSON    OF    CHRIST.  609 

in  Christ.  And  consequently,  the  power  to  make  alive  does  not  ex- 
ist in  the  flesh  of  Christ  in  the  same  manner  as  it  does  in  his  divine 
nature,  namely,  as  an  essential  attribute. 

But  this  communication  was  not  effected  through  an  essential  or 
natural  infusion  of  the  properties  of  the  divine  nature  into  the  human, 
as  if  the  humanity  of  Christ  had  them  for  itself  and  separated  from  the 
divine  essence  ;  or,  as  if  through  this  communication,  the  human  na- 
ture in  Christ  had  laid  off  its  natural,  essential  properties  entirely, 
and  were  now  either  changed  into  the  divinity,  or  were  in  and  of  it- 
self equal  with  it  through  these  communicated  properties ;  or,  that 
now  both  natures  should  be  of  the  same,  or  indeed,  of  equal,  natural, 
essential  properlies  and  powers.  For  these  and  similar  errors  were 
justly  rejected  and  condemned  by  authority  of  the  Scripture,  in  the 
ancient  and  approved  councils:  JVullo  enim  modo  vel  faciei^da  vel 
admittenda  est,  aid  conversio,  aut  confusio,  auf  excequatio,  sive  na- 
turarum  in  Christo,  sive  esseyitialiumjyroprietatum.  That  is :  For 
in  no  manner  shall  there  be  made  or  admitted,  a  conversion,  or  a  con- 
fusion, or  an  equalization  of  the  natures  in  Christ,  or  of  their  essen- 
tial properties. 

And  indeed,  we  have  never  understood  these  words  [?-eaiis  com- 
munication or  realiter  commimicari,  that  is,  the  communication  or 
communion  which  takes  place  in  deed  and  in  truth,)  concerning  a 
physica  convniunicatione  vel  essentiali  transfusione,  that  is,  concern- 
ing an  essential,  natural  communion  or  effusion,  through  which  the 
natures  are  mixed  in  their  essence  and  in  their  essential  properties ; 
as  some  have  craftily  and  maliciously  perverted  these  words  and  ex- 
pressions contrary  to  the  dictates  of  their  owm  conscience,  for  the 
purpose  of  rendering  the  pure  doctrine  questionable:  but  we  have 
only  used  them  in  opposition  to  the  verbali  communicaticni,  that  is, 
to  that  doctrine,  in  which  these  persons  pretend,  that  this  communi- 
cation is  merely  a  phrasis,  or  modus  loquendi,  theft  is,  nothing  more 
than  mere  words,  names,  and  titles;  and  upon  this  verbal  communi- 
cation they  insisted  so  strenuously  that  they  would  know*  of  no  other 
communion.  Wherefore,  to  a  true  explanation  of  the  majesty  of 
Christ,  we  have  used  these  w^ords  [de  reali  communicatione),  and 
■wished  to  indicate  by  them,  that  this  communion  has  really  been  ef- 
fected, yet  without  any  confusion  of  the  natures  and  oi  their  essen- 
tial properties. 

Thus,  then,  we  hold  and  teach  with  the  ancient,  orthodox  church, 
as  she  has  explained  this  doctrine  from  the  Scripture,  that  the  human 
nature  in  Christ  has  received  this  majesty  according  to  the  manner 
of  the  personal  union  :  namelv,  that  since  all  the  fulness  of  the  God- . 

77 


610  rORM  OF  CONCORD. DECLARATION. 

head  dwells  in  Christ,  Col.  2,  9,  not  as  in  holy  men  or  angels,  but 
bodily,  as  in  its  own  body,  it  shines  forth  with  all  its  majesty,  pow- 
er, glory,  and  operation,  in  the  assumed  human  nature,  voluntarily, 
when  and  as  Christ  pleases,  exercising,  showing,  and  perfecting  his 
divine  power,  glory,  and  operation,  in,  with,  and  through  this  as- 
sumed human  nature,  as  the  soul  in  the  body  and  fire  in  red-hot  iron 
do ;  (for  by  these  similitudes,  as  already  stated,  the  whole,  ancient 
church  explained  this  doctrine.)  But  this  majesty  of  the  human  na- 
ture was  hidden  and  withheld  at  the  time  of  humiliation.  But  now, 
the  form  of  a  servant  being  laid  off,  the  majesty  of  Christ  appears 
fully,  efficiently,  and  manifestly  before  all  the  saints  in  heaven  and 
on  earth,  and  we  also  in  the  life  to  come  shall  see  his  glory  face  to 
face,  as  John,  John  17,  24,  testifies. 

For  this  reason,  there  is  and  remains  in  Christ  only  one  divine  om- 
nipotence, power,  majesty,  and  glory,  which  is  the  property  of  the 
divine  nature  alone.  But  this  shines,  exhibits,  and  manifests  itself 
fully,  yet  spontaneously,  in,  with,  and  through  the  assumed,  the  ex- 
alted human  nature  in  Christ.  Precisely  as  to  shine  and  to  burn  are 
not  the  properties  of  iron,  but  the  power  to  shine  and  to  burn  is  the 
property  of  the  fire ;  but  since  the  fire  is  united  with  the  iron,  it  ex- 
hibits and  manifests  its  own  power  to  shine  and  to  burn,  in,  with,  and 
through  this  red-hot  iron  ;  so  that  also  this  red-hot  iron  through  this 
union,  has  the  power  to  shine  and  to  burn,  without  a  change  of 
the  essence,  and  of  the  natural  properties  of  the  fire  or  of  the 
iron. 

Wherefore,  these  testimonies  of  the  Scripture,  which  speak  con- 
cerning  the  majesty,  to  which  the  human  nature  in  Christ  is  exalted, 
we  receive  not  in  the  sense,  that  this  divine  majesty  (which  is  the 
property  of  the  divine  nature  of  the  Son  of  God)  in  the  person  of  the' 
Son  of  man,  should  be  ascribed  to  Christ  according  to  his  divine  na- 
ture alone,  or  that  this  majesty  should  be  in  the  human  nature  of 
Christ  in  such  a  manner,  that  his  human  nature  should  have' 
only  the  bare  title  and  name  of  this  divine  majesty,  per  phrasin  ef 
niodum  loquendi,  that  is,  merely  in  words,  but  no  communion  at  all 
with  it,  in  deed  and  in  truth.  For,  (since  God  is  a  spiritual,  indivi- 
sible essence,  and  accordingly  every  where  and  in  every  creature,  and 
in  whomsoever  he  is — but  especially  in  the  believing  and  in  the  saints — 
he  dwells ;  there  he  has  his  majesty  with  and  by  himself,)  it  might 
also,  according  to  the  above  false  hypothesis,  be  said  with  truth,  that 
in  every  creature,  in  whom  God  is,  but  especially  in  the  believer 
and  the  saint,  in  whom  God  dwells,  all  the  fulness  of  the  Godhead 
dwells  bodily,  in  these  all  the  treasures  of  wisdom  and  knowledge 


OF    THE   PERSON    OF    CHRIST.  611 

are  hidden,  to  these  all  power  in  heaven  and  on  earth  is  given,  since 
unto  them  the  Holy  Spirit,  who  has  all  power,  is  given.  But  in  this 
manner  there  would  be  no  distinction  made  between  Christ  according 
to  his  human  nature  and  pious  men,  and  thus  he  would  be  robbed  of 
his  majesty,  which  he  has  received  above  all  creatures,  as  man,  or  ac- 
cording to  his  human  nature.  For  no  other  creature,  neither 
man  nor  angel,  can  or  should  say :  "  All  power  is  given  unto  me  in 
heaven  and  in  earth;"  although  God  is  in  the  saints  with  all  the  ful- 
ness of  the  Godhead,  which  he  has  every  where  with  himself;  but 
he  does  not  dwell  in  them  bodily,  as  he  does  in  Christ,  nor  is  he  per- 
sonally united  with  them.  For,  by  reason  of  this  personal  union, 
Christ  says,  even  according  to  his  human  nature :  "  All  power  is 
given  unto  me  in  heaven  and  in  earth,"  Matt.  28,  18.  Again, 
*'  Jesus  knowing  that  the  Father  had  given  all  things  into  his  hands," 
John  13,  3.  Again,  "  In  him  dwelleth  all  the  fulness  of  the  God- 
head bodily,"  Col.  2,  9.  Again,  "  Thou  hast  crowned  him  with 
glory  and  honor.  Thou  madest  him  to  have  dominion  over  the 
works  of  thy  hands :  thou  hast  put  all  things  under  his  feet,"  Psalms 
8,  5,  6.  "  For  in  that  he  put  all  in  subjection  under  him,  he  left 
nothing  that  is  not  put  under  him,"  Heb.  2,  7,  8.  "  But  when  he 
saith  all  things  are  put  under  him,  it  is  manifest  that  he  is  excepted 
which  did  put  all  things  under  him,"  1  Cor.  15,  27. 

But  we  in  no  respect  believe,  teach,  or  confess,  that  there  is  an 
effusion  of  the  majesty  of  God  and  of  all  its  attributes  into  the  hu- 
man nature  of  Christ,  through  which  the  divine  nature  is  weakened^ 
or  through  which  any  portion  of  its  attributes  is  transferred  to  the 
human  nature,  which  it  does  not  retain  in  itself;  or,  that  the  human 
nature  has  received  into  its  substance  and  essence  the  divine  majesty 
separated  or  distinguished  from  the  nature  and  essence  of  the  Son  of 
God,  as  when  water,  wine,  or  oil  is  poured  out  of  one  vessel  into 
another.  For  neither  the  human  nature,  nor  any  other  creature  either 
in  heaven  or  on  earth,  is  susceptible  of  the  omnipotence  of  God,  in  such 
a  manner  as  to  become  an  almighty  essence  in  itself,  or,  as  to  have  al- 
mighty attributes  in  and  of  itself.  For  in  this  manner  the  human  na- 
ture in  Christ  would  be  denied,  and  transmuted  wholly  and  entirely 
into  the  divine, — things  which  are  contrary  to  the  doctrine  of  our 
Christian  faith,  and  of  all  the  Prophets  and  Apostles. 

We  believe,  teach,  and  confess,  however,  that  God  the  Father  so 
gave  his  Spirit  unto  Christ  his  beloved  Son,  according  to  the  assumed 
humanity,  (hence  he  is  also  called  Messiah,  that  is,  the  Anointed,) 
that  he  received  the  gifts  of  this  Spirit  not  xoith  measure,  John  3, 
SI,  as  the  saints.     For  in  Christ  our  Lord,  accordino-  to  his  assumed 


612 


FORM  OF^  CONCORD. DECLARATION. 


human  nature,  (since,  according  to  the  divine  nature,  he  is  one  essence 
with  the  Holy  Spirit,)  rests  the  Spirit  of  wisdom,  and  of  understand- 
ing, and  of  co'jasal,  and  of  strength,  and  of  perception,  but  not  in 
such  a  manner  that  hence  as  mm,  he  knows  and  is  able  to  accom- 
plish only  soma  things,  as  the  saints  through  the  Spirit  of  God,  who 
works  in  them  only  created  gifts,  know  and  are  able  to  accomplish : 
but  since  Christ,  according  to  his  divine  nature,  is  the  second  person 
in  the  h3ly  Trinity,  and  sines  from  him  no  less  than  from  the  Father, 
the  Holy  Spirit  proceeds,  and  consequently  is  and  remains  his  and 
the  Father's  own  Spirit  to  all  eternity,  not  separated  from  the  Son 
of  G3d;  therefore  unto  Christ  according  to  the  flesh,  which  is  per- 
sonally united  with  the  Son  of  GoJ,  the  whole  fulness  of  the  Spirit, 
(as  the  Fathers  say,)  is  communicated  through  this  hypostatical 
union.  But  this  voluntarily  exhibits  and  exerts  itself  in,  with,  and 
through  the  human  nature  of  Christ  with  all  its  power,  so  that  he 
knows  not  only  some  things,  and  is  ignorant  of  others,  and  is  able  to 
accomplish  not  only  some  things,  and  is  unable  to  accomplish  others  ; 
but  he  knows  and  is  able  to  accomplish  all  things.  For  the  Father 
poured  out  upon  the  Son,  withoid  measure,  the  Spirit  of  wisdom  and 
of  power,  so  that  he,  as  man,  has  received  through  this  personal 
union  all  perception  and  all  power  in  deed  and  in  truth.  And  thus 
all  the  treasures  of  wisdom  are  hidden  in  him,  thus  all  power  is  given 
unto  him,  and  he  is  seated  at  the  right  hand  of  the  majesty  and  power 
of  God.  And  it  is  manifest  from  history,  that  in  the  days  of  the  em- 
peror Valens,  there  was  a  peculiar  sect  among  the  Arians,  who  were 
called  Agnoetce,  because  they  imagined  that  the  Son,  the  word  of  the 
Father,  knows  all  things  indeed  ;  but  many  things  are  unknown  to  his 
assumed  human  nature.  This  heresy  also  Gregorius  Magnus  refuted. 
On  account  of  this  personal  union  and  the  communion  following 
from  it,  which  the  divine  and  human  natures  in  the  person  of  Christ 
have  with  each  other  in  deed  and  in  truth,  that  is  attributed  to  Chi  ist 
according  to  the  flesh,  which  his  flesh  according  to  its  nature  and 
essence  cannot  be  in  itself,  and  which  it  cannot  have  apart  from  this 
union:  namely,  that  his  flesh  is  a  true,  vivifying  food,  and  that  his 
blood  is  a  true,  vivifying  drink;  as  the  two  hundred  Fathers  of  the 
council  of  Ephesus  have  testified,  Canunn  Christi  esse  vii-ifcam 
sen  vivificatricem,  that  is,  that  tlie  flesh  of  Christ  is  a  life-giving  flesh  ; 
hence  too,  this  man  Christ  alone,  and  no  other  man,  either  in  heaven 
or  on  earth,  can  say  with  truth  :  '*'  Where  two  or  three  are  gathered 
together  in  my  name,  there  am  I  in  the  midst  of  them,"  Matt.  IS, 
20,  Again,  "I  am  with  vou  always,  rven  unto  the  end  of  the 
world."  rh,  28,  verse  "^O. 


OF    THE    PERSON    OF    CHRIST.  613 

And  these  testimonies  of  Scripture  we  receive  not  in  the  sense, 
that  only  the  divinity  of  Christ  is  present  with  us  in  the  Christian 
church  and  congregation,  as  if  this  presence  in  no  way  pertained  to 
Christ  according  to  his  humanity.  For  in  this  manner  Peter,  Paul, 
and  all  the  saints  in  heaven,  since  the  divinity,  which  is  every  where, 
dwells  in  them,  would  also  be  present  with  us  on  earth, — a  thing 
which  the  holy  Scripture,  however,  testifies  concerning  Christ  alone 
and  no  other  man.  But  we  maintain  that  by  the  foregoing  testimo- 
nies of  Scripture,  the  majesty  of  the  man  Christ  is  declared,  which 
according  to  his  humanity  Christ  received  at  the  right  hand  of  the 
mnjesty  and  power  of  God  ;  namely,  that  also  according  to  and  with 
this  his  assumed  human  nature,  he  can  be  and  also  is  present  wher- 
ever he  pleases,  and  that  he  is  present  with  his  church  and  congre- 
gation on  earth,  as  Mediator,  Head,  King,  and  High-priest, — not 
half,  or  the  half  alone,  but  the  whole  person  of  Chiist,  to  which  per- 
tain both  natures,  the  divine  and  the  human, — not  only  according  to 
his  divinity,  but  also  according  to  and  with  his  assumed  human  na- 
ture, according  to  which  he  is  our  brother,  and  we  are  flesh  of  his 
flesh,  and  bone  of  his  bone,  Eph.  5,  30.  And  indeed  he  instituted 
his  holy  Supper  for  a  more  certain  assurance  and  confirmation  of  the 
fact,  that  also  according  to  the  nature,  in  which  he  has  flesh  and 
blood,  he  will  be  with  us,  will  dwell  in  us,  will  operate  in  us,  and  be 
efficacious. 

Upon  this  permanent  foundation  doctor  Luther,  of  sacred  memory, 
has  likewise  based  his  doctrine  concerning  the  majesty  of  Christ  ac- 
cording to  his  human  nature. 

In  his  Larger  Confession  concerning  the  Supper  of  the  Lord,  he 
writes  thus  in  reference  to  the  person  of  Christ,:*  '*'Eut  now  he  is 
a  man,  who  is  supernaturally  one  person  with  God,  and  apart  from 
this  man  there  is  no  God  ;  hence  it  must  follow,  that  also  according 
to  that  third  supernatural  mode  he  is  and  may  be  in  all  places  wher- 
ever God  is,  and  all  are  thoroughly  full  of  Christ,  even  according  to 
his  humanity,  not  in  that  first  corporeal,  comprehensible  mode,  but 
according  to  the  supernatural,  divine  mode. 

"  For  here  you  must  confess  and  say,  that  according  to  his  divin- 
ity, wherever  he  be,  there  Christ  is  a  heavenly,  divine  person,  and  is 
there  also  really  and  personally ;  as  indeed  his  conception  in  his 
mother's  womb  shows.  For  if  he  be  the  Son  of  God,  he  had  to  be 
naturally  and  personally  in  his  mother's  womb,  and  become  man. 
Now  if  he  is  natural  and  personal,  where  he  is,  there  he  must  also  be 


•Tom.  2,  WittPmb.,  fol.  191. 


614  FORM  OF  CONCORD. DECLARATION. 

man ;  for  in  Christ  there  are  not  two  separate  persons,  but  there  is 
only  one  person.  Wherever  this  is,  there  it  is  the  one  undivided 
person.  And  in  whatsoever  place  you  can  rightly  say,  Here  is  God, 
there  you  must  also  say,  the  man  Christ  is  also.  And  if  you  would 
point  out  any  place,  where  God  might  be,  and  not  the  man,  the  per- 
son would  already  be  divided.  Because  I  could  then  say  with  truth, 
here  is  the  God  who  is  not  man,  and  who  has  never  yet  become  man. 

"  But  away  with  such  a  God  from  me.*  For  from  this  it  would 
follow,  that  space  and  situation  separated  the  two  natures  from  each 
other,  and  divided  the  person,  when  nevertheless  death  and  all  the 
devils  could  neither  divide  nor  separate  them.  And  indeed,  such  a 
.Christ  would  be  of  little  value  to  me,  who  could  be  at  no  more  than 
,one  single  place  simultaneously  a  divine  and  a  human  person,  and 
who  at  all  other  places  must  be  a  mere  separated  God,  and  a  divine 
person  without  humanity.  No,  dear  friend,  wherever  you  place 
God  for  me,  there  you  must  also  place  the  humanity  in  connection  ; 
for  the  two  natures  in  Christ  can  neither  be  separated  nor  divided  : 
they  have  become  one  person  in  Christ,  and  the  vSon  of  God  does  not 
separate  from  himself  the  assumed  humanity." 

In  his  small  work  on  the  last  words  of  David,  doctor  Luther,  a 
little  before  his  death,  wrote  thus  :t  "  According  to  the  other,  the  tem- 
poral, human  nativity,  the  eternal  power  of  God  was  also  given  unto 
him,  but  in  time,  and  not  from  eternity.  For  the  humanity  of  Christ 
has  not  been  from  eternity,  like  the  divinity,  but,  according  to  our 
computation,  Jesus  the  Son  of  Mary  is  now  1543  years  of  age. 
But  from  the  very  moment,  in  which  the  divinity  and  humanity  were 
united  in  one  person^the  man,  the  Son  of  Mary,  is  called  and  truly 
is  omnipotent,  eternal  God  ;  who  has  eternal  power,  who  created  and 
preserves  all  things,  pei-  commimicativnem  {tf7*cy7?G^«/m,  because  with 
the  divinity,  he  is  one  person,  even  true  God.  Concerning  this  he 
speaks,  where  it  is  said:  'AH  things  are  delivered  unto  me  of  my 
Father,'  Matt.  11,  27.  And  in  another  place  :  '  All  power  is  given 
unto  me  in  heaven  and  in  earth,'  Matt.  28,  IS.  Unto  what  Me? 
Unto  m.e,  Jesus  of  Nazareth,  the  Son  of  Mary,  born  man.  From 
eternity  I  have  this  power  of  the  Father,  before  I  became  man.  But 
when  1  became  man,  I  received  it  in  time  accordirig  to  the  human- 
ity, and  retained  it  in  secret  until  my  resurrection  and  ascension,  when 

•That  is  :  God  prevent  me  from  sayiiiE  this,  ür :  B''  it  fur  from  me  to  embrace 
or  to  honor  such  a  God. 

■fTom.  •">.  Wittcinb.,  Germiin,  fol.  .It-i, 


OF    THE    PERSON    OF    CHRIST.  615 

it  should  be  manifested  and  declared,  as  Paul,  Rom.  1,  4,  writes: 
*  He  was  declared  to  be  the  Son  of  God  with  power ;'  John  calls  it 
glorified,  John  17,  10." 

Similar  testimonies  are  found  in  the  writings  of  doctor  Luther,  but 
especially  in  his  book  entitled :  That  these  words  (this  is  my  body) 
remain  unshaken  still,  and  in  his  Larger  Confession  concerning  the 
holy  sacrament  of  the  Lord's  Supper.  These  writings,  as  well 
founded  explications  of  the  majesty  of  Christ  at  the  right  hand  of 
God  and  of  his  testament,  we  wish,  for  the  sake  of  brevity,  repeated 
in  this  article  as  well  as  in  the  article  concerning  the  holy  Supper  of 
the  Lord,  in  the  manner  above  mentioned. 

Therefore  we  regard  it  as  a  pernicious  error,  to  take  away  that 
majesty  from  Christ  according  to  his  humanity.  For  in  this  way 
Christians  are  deprived  of  that  sweetest  consolation,  which  they 
draw  from  the  aforenamed  promises  concerning  the  presence  and  in- 
dwelling of  their  Head,  their  King,  and  High-priest,  who  has  pro- 
mised them  that  not  only  his  mere  divinity  should  be  with  them, 
(which  to  us  miserable  sinners  is  like  a  consuming  fire  to  dry  stubble,) 
but  he,  yea  he,  the  man  who  conversed  with  the  Disciples,  who  tasted 
all  kinds  of  tribulation  in  his  assumed  human  nature,  and  who,  from 
that  circumstance,  can  have  compassion  upon  us,  as  upon  men,  who 
are  his  brethren,  will  be  with  us  in  all  our  aiBictions,  even  according 
to  that  nature  in  which  he  is  our  brother,  and  we  are  flesh  of  his  flesh. 

Wherefore,  with  one  consent,  we  reject  and  condemn  with  our  lips 
and  our  hearts,  as  repugnant  to  the  Prophetic  and  Apostolic  Scrip- 
tures, to  the  authentic  Symbols,  and  to  our  Christian  Augsburg  Con- 
fession, all  errors,  which  are  not  conformable  with  the  doctrine  which 
we  have  now  laid  down,  as  these,  for  instance: 

1.  If  it  should  be  believed  or  taught  by  any  one,  that  the  human 
nature,  on  account  of  the  personal  union,  is  confused  with  the  di- 
vine, or  changed  into  the  same. 

2.  That  the  human  nature  in  Christ  is  everywhere  present  in  the 
same  manner  as  the  Deity,  as  an  infinite  essence,  through  the  essen- 
tial power  and  attribute  of  its  own  nature. 

3.  Again,  that  the  human  nature  in  Christ  has  become  equal  to  the 
divine  nature  in  its  substance  and  essence,  or  in  its  essential  attributes. 

4.  Again,  that  the  humanity  of  Christ  is  locally  expanded  mto  all 
places  in  lieaven  and  on  earth, — a  thing  which  is  not  to  be  attributed 
even  to  the  Deity.     But  that  Christ  by  his  divine  omnipotence  can  be 

^present  where  he  pleases  with  his  body,  (which  he  has  seated  at  the 

ii^ht  hnnd  of  tlje  majesty  and  power  of  God,)  especially  where  he 


616  FORM  OF  CONCORD. DECLARATION. 

has  promised  to  be  present,  as  in  the  holy  Supper,  his  omnipotence 
and  wisdom  can  effect  this,  indeed,  without  a  transmutation  or  an 
aboUtion  of  his  true  human  nature. 

5.  Again,  that  the  bare  human  nature  in  Christ  has  suffered  for  us, 
and  redeemed  us,  with  which  nature  the  Son  of  God  had  no  commu- 
nion at  all  in  the  passion. 

6.  Again,  that  Christ  according  to  his  divine  nature  fl/o?jc,  is  present 
with  us  on  earth,  in  the  preached  word  and  in  the  holy  sacraments, 
where  they  are  legitimately  used,  and  that  this  presence  of  Christ 
does  by  no  means  concern  his  assumed  human  nature. 

7.  Again,  that  the  assumed  human  nature  in  Christ  has  no  com- 
munion at  all  with  the  divine  virtue,  power,  wüsdom,  majesty,  and 
glory :  but  that  it  has  in  common  only  the  mere  titles  and  names. 

These  errors,  and  all  that  is  contrary  and  adverse  to  the  doctrine 
here  advocated,  we  reject  and  condemn  as  repugnant  to  the  pure 
word  of  God,  the  holy  Prophetic  and  Apostolic  Scriptures,  and  to 
our  Christian  Faith  and  Confession.  And  since  in  the  holy  Scripture, 
Christ  is  called  a  mystery,  which  has  given  offence  to  every  heretic, 
we  admonish  all  Christians  not  inconsiderately  to  pry  into  this  mys- 
tery with  their  human  reason  ;  but  with  the  beloved  Apostles,  simply 
to  believe,  to  close  the  eyes  of  their  reason,  to  suffer  their  under- 
standing to  be  taken  captive  in  the  obedience  of  Christ,  and  to  con- 
sole themselves  in  him  :  and  thus  to  rejoice  without  ceasing,  that  our 
flesh  and  blood  is  placed  so  high  at  the  right  hand  of  the  majesty  and 
almighty  power  of  God.  Thus  we  shall  find  most  assuredly  perma- 
nent consolation  in  adversity,  and  be  well  secured  against  pernicious 
errors. 

IX.  OF  CHRIST'S  DESCENT  INTO  HELL. 

Since  various  explanations  of  the  article  concerning  Christ's  de- 
scent into  hell,  are  found  among  the  ancient  Christian  teachers,  as 
well  as  amoncr  some  of  our  divines,  we  leave  the  matter  in  the  sim- 
plicity  of  our  Christian  fi\ith  which  is  comprehended  in  the  Apostolic 
Symbol,  to  which  doctor  Luther  referred  in  his  sermon  delivered  in 
the  castle  at  Torgau,  A.  D.  1533,*  concerning  Christ's  descent  into 
hell ;  where  we  make  this  confession  :  "  I  believe  in  Christ  the  Lord, 
the  Son  of  God,  who  died,  and  was  buried,  and  descended  into  hell." 

*Here,  in  the  Leipsic  edition  of  1790,  from  which  we  translate,  follows  a  part 
of  this  sermon  of  doctor  Luther's,  as  explanatory  of  this  subject ;  but  since  it  does 
not  occur  in  the  Dresden  edition  of  1580,  and  others,  it  was  deemed  unimportant 
to  retain  it  in  our  translation. — [Tra>-s. 


OP  Christ's  descent  into  hell.  617 

In  this  confession  we  perceive  that  the  burial  of  Christ  and  his  de- 
scent into  hell,  are  distinguished  as  different  articles.  We  therefore, 
unreservedly  believe,  that  the  whole  person,  God  and  man,  after  his 
burial,  descended  into  hell,  and  destroyed  all  its  powers,  conquered 
the  devil,  and  took  away  all  his  authority.  But  in  reference  to  the 
manner  in  which  this  was  effected,  we  should  not  bewilder  ourselves 
with  wild  and  daring  imaginations.  For  no  better  can  this  article 
be  comprehended  by  human  reason  and  the  five  senses,  than  the  pre- 
ceding one  with  respect  to  the  manner  in  which  Christ  is  seated  at" 
the  right  hand  of  the  almighty  power  and  majesty  of  God  ;  but  it 
must  be  simply  believed,  and  the  invariable  sense  of  the  word  of  God 
must  be  maintained.  And  thus  we  retain  the  essence  of  this  doc- 
trine, and  have  the  consolation,  that  neither  the  devil  can  capture 
nor  hell  can  injure  us  or  any  one  who  believes  in  Christ. 


X.  OF  CHURCH  USAGES. 

Among  the  theologians  of  the  Augsburg  Confession  a  controversy 
has  likewise  arisen  concerning  ceremonies  or  church  usages  which 
■are  neither  commanded  nor  prohibited  in  the  word  of  God,  but  are 
introduced  into  the  church  for  the  purpose  of  preserving  good  order 
and  decorum,  or  other  Christian  discipline.  The  one  party  main- 
tained, that  even  in  time  of  persecution  and  in  case  it  should  be  nec- 
essary to  make  known  our  confession,  even  if  Ihe  enemies  of  the  Gospel 
do  not  agree  with  us  in  doctrine,  we  might  nevertheless  with  clear 
conscience,  upon  the  urgent  solicitation  of  our  adversaries,  re- 
estabüsh  certain  abrogated  ceremonies,  which  are  things  indifferent 
in  themselves,  neither  commanded  nor  prohibited  of  God;  and  thus 
conform  with  them  in  such  ceremonies,  or  indifferent  things.  But 
the  other  party  contended,  that  in  time  of  persecution,  when  a  con- 
fession of  faith  is  required,  we  can  by  no  meansv.'ithout  upbraiding  con- 
science, and  without  violence  to  divine  truth,  gratify  our  adversaries 
in  re-establishing  things  indifferent ;  especially,  when  they  urge  it 
for  the  purpose  of  suppressing  the  pure  doctrine,  and  of  gradually 
insinuating  their  own  false  doctrine  into  our  churches  again,  either 
by  open  violence  and  force  or  by  secret  machinations. 

To  explain  this  controversy,  and,  by  the  grace  of  God,  finally  to 
determine  it,  we  shall  in  reference  to  this  matter,  give  the  Christian 
reader  the  following  simple  advice: 

If  these  things  are  proposed  under  the  title  and  character  of  things 
«evternal  and  indiiTerent,  which  fallhoi]Q;h  thev  be  concealed  by  a  falsp 

'  78     ^ 


618  FORM  OF  CONCORD. DECLARATION. 

color)  are  nevertheless  really  adverse  to  the  word  of  God,  they  must 
not  be  regarded  as  things  indifferent  and  arbitrary,  but  they  must  be 
avoided  as  forbidden  of  God.  And  indeed,  among  things  which  are 
really  arbitrary  and  indifferent,  those  ceremonies  must  not  be  number- 
ed, which  have  the  appearance,  (or  present  a  semblance  of  avoiding  per- 
secution ,)  as  if  our  religion  differed  but  little  from  that  of  the  papists; 
or  as  if  the  same  were  not  very  disagreeable  to  us ;  or  when  these  cere- 
monies are  required  or  re-established  with  a  view  to  conform  the  two 
conflicting  religions,  and  to  unite  them  in  one  body ;  or  when 
there  is  danger  of  securing  a  retreat  to  popery  again,  and  a  di- 
gression from  the  pure  doctrine  of  the  Gospel  and  from  true  religion  ; 
or  when  these  results  may  gradually  ensue. 

For  in  this  case  that  which  Paul  writes,  shall  and  must  have  its 
authority :  "  Be  ye  not  unequally  yoked  together  with  unbelievers ; 
for  what  communion  hath  light  w^ith  darkness  ?  Wherefore,  come 
out  from  among  them,  and  be  ye  separate,  saith  the  Lord,"  2  Cor. 
6,  14,  17. 

And  in  like  manner,  things  which  are  unnecessary  for  the  preser- 
vation either  of  good  order,  or  of  Christian  discipline,  or  of  evan- 
gelical prosperity  in  the  church,  are  not  truly  indifferent ;  but  they 
are  useless  and  foolish  displays. 

But  in  reference  to  things  which  are  really  adiaphora,  or  indiffer- 
ent, (as  explained  above,)  we  believe,  teach,  and  confess,  that  these 
ceremonies  in  and  of  themselves  are  no  divine  service,  nor  any  part' 
of  it,  but  they  must  be  duly  distinguished  from  it.  For  thus  it  is  writ- 
ten: "In  vain  they  do  worship  me,  teaching  for  doctrines  the  com- 
mandments of  men,"  Matt.  15,  9. 

Accordingly,  we  believe,  teach,  and  confess,  that  in  all  places  and' 
at  all  times,  the  congregation  of  God  has  authority  and  power 
to  alter,  to  diminish,  or  to  increase  these  ceremonies  for  their  own 
convenience,  if  it  is  done  decently  and  orderly,  without  levity  and 
offence,  as  it  may  at  any  time  be  deemed  most  useful,  requisite,  and 
conducive  to  good  order,  Christian  (üscipline,  evangelical  modera- 
tion, and  edification  of  the  church.  And  how  far,  in  these  outward 
and  indifferent  things,  we  can  with  good  conscience  concede  and  give 
way  to  the  weak  in  faith,  Paul,  Rom.  14,  21,  teaches,  and.  Acts  16, 
3,  and  ch.  21,  26,  and  1  Cor.  9,  19,  indicates  by  his  example. 

We  also  believe,  teach,  and  confess,  that  in  a  time  when  a  confes- 
sion of  divine  truth  is  required,  namely,  when  the  enemies  of  the  word 
of  God  desire  to  suppress  the  pure  doctrine  of  the  holy  Gospel,  the 
whole  congregation  of  God,  yes,  every  Christian,  but  especially  the 
minisfers  of  the  word,  as  the  overseers  of  the  congregation  of  Go(^ 


OF    CHURCH    USAGES. 


619 


are  under  obligation,  by  virtue  of  the  divine  word,  to  confess,  not 
only  in  words,  but  also  in  reality  and  in  fact,  the  doctrine  and  all 
that  pertains  to  the  entire  system  of  religion,  freely  and  openly. 
And  in  this  case,  we  believe,  that  even  in  these  indifferent  things, 
they  should  not  yield  to  their  adversaries,  nor  permit  these  things 
to  be  forced  upon  themselves  by  the  enemy,  either  by  violence  or  se- 
cret artifice,  to  the  detriment  of  the  right  service  of  God,  and  to  the 
inculcation  and  establishment  of  idolatry.  For  thus  it  is  written : 
"  Stand  fast,  therefore,  in  the  liberty  wherewith  Christ  hath  made  us 
free,  and  be  not  entangled  again  with  the  yoke  of  bondage,"  Gal.  5, 

1.  Again :  "  And  that  because  of  false  brethren  unawares  brought 
in,  who  come  in  privily  to  spy  out  our  liberty  which  we  have  in 
Christ  Jesus,  that  they  might  bring  us  into  bondage ;  to  whom  we 
gave  place  by  subjection,  no  not  for  an  hour,  that  the  truth  of  the 
Gospel  might  continue  with  you,"  Gal.  2,  4,  5.  And  in  this  place 
Paul  speaks  concerning  circumscision,  which  at  that  time  was  made 
an  arbitrary  and  indifferent  thing,  1  Cor.  7, 18.  And  at  another  time 
it  was  employed  in  spiritual  liberty  by  Paul,  Acts  16,  3.  But  when 
the  false  apostles  required  and  misused  circumcision  for  the  confir- 
mation of  their  false  doctrine,  as  if  the  works  of  the  law  were  neces- 
sary to  righteousness  and  salvation,  Paul  declares  that  he  would  not 
give  away  for  a  single  hour,  so  that  the  truth  of  the  Gospel  might 
continue. 

Thus  Paul  yields  and  gives  away  to  the  weak  in  faith,  in  the  obse'r- 
vance  of  meats  and  times  or  days,  Rom.  14,  6.  But  to  the  false  apos- 
tles, who  wish  to  impose  these  observances  upon  the  conscience  as 
necessary  things,  he  will  not  yield,  even  in  things  which  are  arbi- 
trary and  indifferent  in  themselves :  "  Let  no  man,  therefore,  judge 
you  in  meat,  or  in  drink,  or  in  respect  of  a  holy-day,"  Col.  2, 16.  And 
when  in  this  case,  Peter  and  Barnabas  yielded  somewhat  more  than 
they  ought,  Paul  openly  censured  them  as  those  who  "  walked  not 
uprightly,  according  to  the  truth  of  the  Gospel,"  Gal.  2,  14. 

For  here  weare  concerned  no  longer  about  things  external  and  indif- 
ferent, which  according  to  Iheir  nature  and  essence  are  and  continue  to 
be  arbitrary  in  themselves,  and  accordingly  can  admit  neither  command 
nor  prohibition,  either  to  use  them  or  to  omit  them :  but  in  the  first 
place,  about  the  high  article  of  our  Christian  faith,  as  the  Apos- 
tle testifies:   "  That  the  truth  of  the  Gospel  might  continue,"  Gal. 

2,  5.  For  the  truth  of  the  Gospel  is  obscured  and  perverted,  when 
these  indifferent  things  are  imposed  on  our  conscience  by  constraint 
or  a  command  to  be  observed.  Because  these  inditTerent  things  are 
then,, either  openly  required  for  the  confirmalion  of  false  doctrinCj  of 


620 


FORM  OF  CONCORD. DECLARATION. 


superstition,  anrl  of  idolatry,  and  for  suppression  of  the  pure  doctrine 
and  of  Christian  liberty,  or  are  at  least  misused  for  this  purpose,  and 
thus  accepted,  by  the  adversary. 

We  are  concerned,  moreover,  with  the  article  on  Christian  liberty 
also,  which  the  Holy  Spirit  through  the  mouth  of  the  holy  Apostle,  so 
earnestly  commanded  his  church  to  retain, as  has  just  beenstated.  For 
as  soon  as  this  article  is  weakened,  and  human  traditions  are  obtruded 
by  constraint  of  the  church  as  necessary,  and  as  if  the  omission  of 
these  were  wrong  and  sinful,  the  way  to  idolatry  is  already  paved, 
by  which  human  commands  will  afterwards  be  accumulated,  and  be 
held  as  divine  service,  not  only  equal  to  the  commandments  of  God, 
but  even  superior  to  them. 

Thus  t03,  by  this  concession  and  conformation  in  external  things, 
if  previously  there  is  not  a  union  effected  in  doctrine  in  a  Christian 
manner,  the  idolatrous  are  confirmed  in  their  idolatry  ;  but  on  the 
contrary,  those  who  truly  believe  in  Christ,  are  grieved  and  offended, 
and  weakened  in  their  fiiith :  both  of  which  effects  each  Christian  is 
under  obligation  at  the  hazard  of  the  happiness  and  salvation  of  his  soul 
to  endeavor  to  avoid,  as  it  is  written  :  "  Wo  unto  the  world  because 
of  offences!"  Matt.  18,  7.  Again:  "Whoso  shall  offend  one  of 
these  little  ones  which  believe  in  me,  it  were  better  for  him  that  a 
millstone  were  hanged  about  his  neck,  and  that  he  were  drowned  in 
the  depth  of  the  sea,"  Matt.  18,  6. 

But  especially  should  that  be  considered  which  Christ  declares: 
"  Whosoever  therefore  shall  confess  me  before  men,  him  will  I  con- 
fess also  before  my  Father  which  is  in  heaven,"  Matt.  10,  32. 

And  that  this,  in  reference  to  these  indifferent  things,  has  ever  been 
the  faith  and  confession  of  the  principal  teachers  of  the  Augsburg 
Confession,  (in  whose  footsteps  we  follow,  and  by  the  grace  of  God 
we  intend  to  persevere  in  their  confession,)  the  following  tesiimonies 
demonstrate,  which  we  shall  recite  from  the  Articles  of  Smalcaid, 
written  and  subscribed  A.  D.  1537  and  1Ö40. 

Testimonies  from  the  ^^r tides  of  Smalcaid,  A.  D.  1537. 

With  respect  to  this  matter  the  Articles  of  Smalcaid  declare  thus  :  * 
"  We  do  not  grant  to  them  (the  papistical  bishops)  that  they  are  the 
church,  and  they  are  not  the  church  ;  and  we  shall  likewise  not  listen 
to  what  they  command  or  forbid  in  the  name  of  the  church.  For, 
praise  be  to  God,  a  child  of  seven  years  old  knows  what  the  church 

•In  the  article  concerning  tho  church,  see  page  301. 


OF    CHURCH    USAGES. 


6tl 


is,  namely,  the  Saints,  the  believers,  and  the  lambs  who  hear  the  voice 
of  their  shepherd."  And  a  little  before,:*  "If  the  bishops  would 
faithfully  discharge  their  office,  and  manifest  a  care  for  the  church 
and  the  Gospel,  they  might,  for  the  sake  of  peace  and  tranquillity, 
but  not  from  necessity,  be  allowed  the  privilege  to  ordain  and  con- 
firm ourselves  and  ministers:  very  carefully  avoiding,  however,  de- 
grading, ridiculous  ceremonies,  and  all  wicked,  silly,  and  pompous 
incantations.  But  since  they  neither  are  nor  wish  to  be  true  bishops, 
but  political  lords  and  princes,  who  will  neither  preach  nor  teach,  nor 
baptize,  nor  administer  the  sacrament,  nor  transact  any  work  or  office 
in  the  church,  but  banish,  persecute,  and  condemn  those  who  are 
called  to  this  office,  the  church  must  not,  however,  for  their  sake, 
remain  destitute  of  ministers." 

And  under  the  article  concerning  popery,  the  Articles  of  Smalcald 
declare  thus:  "Therefore,  as  little  as  we  can  adore  the  devil  as  a 
Lord  or  God,  so  little  can  we  tolerate  his  apostle,  the  pope  or  anti- 
christ, in  his  kingdom  as  head  and  lord.  For  falsehood  and  murder, 
a  destruction  of  body  and  soul  eternally,  is  his  papal  government 
chiefly." 

And  in  the  treatise  concerning  the  power  and  primacy  of  the  pope, 
which  was  appended  to  the  Articles  of  Smalcald,  and  subscribed  with 
their  own  hands  by  the  theologians  who  were  present  at  that  time, 
we  find  these  words:  "  No  one  shall  encumber  the  church  with  his 
own  ordinances,  and  no  one's  power  or  reputation  shall  avail  more 
than  the  word  of  God." 

And  a  little  afterwards  :  "  Inasmuch,  then,  as  these  things  are  so, 
all  Christians  should  be  diligently  on  their  guard,  lest  they  make 
themselves  partakers  of  this  impious  doctrine,  blasphemy  and  unjust 
cruelty;  but  they  should  withdraw  from  the  pope  and  his  members 
or  accomplices,  as  from  the  kingdom  of  anli-christ,  and  execrate  it, 
as  Christ  has  comnanded :  '  Beware  of  false  prophets,'  Matt.  7, 
15.  And  Paul,  Tit.  3,  10,  commands:  'A  man  that  is  a  heretic, 
after  the  first  and  second  admonition,  reject.'  And  2  Cor.  6,  14,  he 
says :  '  Be  not  unequally  yoked  together  with  unbelievers ;  for  what 
fellowship  hath  righteousness  with  unrighteousness?' 

"  Grievous  is  it,  for  a  person  to  separate  himself  from  so  many 
countries  and  people,  and  to  vindicate  this  doctrine ;  but  here  stands 
the  command  of  God,  that  every  one  should  be  on  his  guard,  and  not 
be  an  accomplice  with  those  who  promulgate  false  doctrines,  or  wish 
to  defend  them  with  cruelty." 

*  Concerning  consecration  and  vocation,  see  page  303. 


622  FORM    OF    CONCORD. DECLARATION. 

Thus  doctor  Luther  also  in  a  special  meditation,  has  reminded 
the  church  of  God  in  a  detailed  manner  what  should  be  held  concern- 
ing ceremonies  in  general,  and  concerning  indifferent  things  in  par- 
ticular, Tom.  3,  Jen.,  fol.  523,  as  it  occured  A.  D,  1530;  and  it 
may  be  found  in  the  German,  Tom.  5,  Jen. 

From  this  explanation  every  one  can  understand  what  may  be  done 
or  omitted  with  inviolate  conscience,  in  things  indifferent,  by  a  Chris- 
tian cono"reo-ation,  and  by  every  Christian,  particularly  in  a  time  when 
it  is  necessary  that  he  should  make  a  public  confession  of  his  faith, 
especially  if  he  be  a  minister,  lest  God  should  be  provoked  to  just  in- 
dignation, love  be  violated,  the  enemies  of  the  word  of  God  be 
strengthened  in  their  attempts,  and  the  weak  in  faith  be  offended. 

1.  Accordingly  we  reject  and  condemn  as  wrong,  when  human 
commands  are  held  in  themselves  as  a  divine  service,  or  as  any  part 
of  it. 

2.  We  also  reject  and  condemn  as  wromj;.  when  these  commands 
are  obtruded  by  constraint,  as  necessary  to  be  ol)served  by  the  con- 
2reo;ations  of  God. 

3.  We  likewise  repudiate  and  condemn  as  wrong  the  opinion  of 
those  who  maintain,  that  in  time  of  persecution  we  may  gratify  the 
enemy  in  restoring  these  indifferent  things,  or  conform  with  them, — 
an  opinion  which  contributes  to  a  violation  of  truth. 

4.  In  like  manner  we  regard  it  as  a  sin  despi-ving  punishment,  if 
in  time  of  persecution,  any  thing  either  in  things  indiffei'ent,  or  in 
doctrine,  and  in  whatever  else  pertains  to  religion,  be  transacted  in 
deed  and  in  fact,  contrary  and  in  opposition  1o  the  Christian  Confes- 
sion, for  the  sake  of  the  enemies  of  the  Gospel. 

5.  We  also  reject  and  condemn  the  extravaganf^e  of  those  who  so 
abrogate  these  indifferent  things,  as  if  the  congregation  of  God  should 
not  be  at  liberty  at  any  time  and  place  to  use  one  or  more  of  these 
according  to  their  convenience,  in  Christi;m  lihertv,  as  it  ranv  l>e 
most  useful  for  the  church. 

In  this  manner  the  congregations,  on  account  of  dissimiJiludp  of 
ceremonies,  when  in  Christian  liberty  one  observes  more  or  less  of 
these  than  the  other,  should  not  condemn  one  another,  if  thev  are 
otherwise  united  with  each  other  in  doctrine  and  in  all  doctrinal  ai-- 
ticles,  as  also  in  a  right  use  of  the  holy  sacraments,  according  to  the 
well  known  saying  :  T)i.';.'innaniin  jrjunii  non  disfiolvif  c.onsonanfiam 
fidci :  dissimilnrirv  in  fisfs,  should  not  dissolve  the  uniiy  in  f.iith. 


0>'    FÜR£KNOVVi.KL''&£    AND    ELJlCTIOK.  633 


XI.  OF  GOD'S  FOREKNOWLEDGE  AND  ELECTION. 

Concerning  the  eternal  election  of  the  children  of  God,  no  public, 
offensive,  and  prolix  controversy  has  hitherto  fully  arisen  among  the 
theologians  of  the  Augsburg  Confession.  But  since  in  other  places 
this  article  has  been  made  a  subject  of  serious  contention,  and  since 
it  is  slightly  agitated  by  some  among  us  also,  not  being  always 
set  forth  by  theologians,  with  uniformity  of  expression ;  we  have 
therefore,  by  the  grace  of  God,  in  order  to  prevent  disunion  and 
dissension  among  our  posterity,  so  far  as  it  lies  in  our  power,  desired 
to"  lay  down  an  explanation  here ;  so  that  it  might  be  known  to 
all,  what  our  unanimous  doctrine,  faith,  and  confession  are  con- 
cerning this  article.  For  the  doctrine  concerning  this  article,  if  it 
be  set  forth  according  to  the  example  of  the  divine  word,  neither  can 
nor  should  be  regarded  as  useless  or  unnecessary,  much  less  as  offen- 
sive or  injurious ;  since  the  holy  Scripture  considers  this  article  not 
only  at  one  place  casually,  but  it  is  copiously  treated  and  inculcated  in 
many  places.  Nor  should  the  doctrine  of  the  divine  word  be  ne- 
glected or  rejected  on  account  of  the  abuse  or  sinister  opinions  of 
others,  but  much  rather  should  the  true  sense  in  reference  to  this  mat- 
ter be  explained  from  the  authority  of  the  Scripture,  to  avert  all  abuse 
and  misunderstanding.  And  accordingly,  the  simple  substance  and 
import  of  the  doctrine  concerning  this  article,  are  comprehended  in 
the  following  points: 

In  the  first  place,  the  difference  between  the  eternal  foreknowl- 
edge of  God  and  the  eternal  election  of  his  children  to  everlasting  sal- 
vation, must  be  accurately  observed.  For  the  prescience  or  foresight 
of  God,  by  which  he  sees  and  knows  all  things  before  they  occur, 
and  which  is  called  the  for ehioid edge  of  God,  extends  to  all  crea- 
tures, the  good  and  the  bad :  he  sees  and  knows  all  things  be- 
fore,— that  which  now  is  or  will  be,  that  which  now  occurs 
or  will  occur,  whether  it  be  good  or  bad,  since  before  God  all  things, 
whether  they  be  past  or  future,  are  manifest  and  present.  For  thus 
it  is  written  :  "  Are  not  two  sparrows  sold  for  a  farthing?  and  one 
of  them  shall  not  fall  on  the  ground  without  your  Father,"  Matt. 
10,  29.  And  Psalm  lo9,  16  :  "  Thine  eyes  did  see  my  substance, 
'yet  being  unperfect ;  and  in  tliy  book  all  my  members  were  written, 
which  in  continuance  were  fiishioned,  when  as  yet  there  was  none  of 
them."  Again,  Isa.  37,  28  :  "  I  know  thy  abode,  and  thy  going  out, 
and  thy  coming  in,  and  thv  rage  acfalnst  me." 

79 


624  FORM  OF  CONCORD. DECLARATION. 

But  the  eternal  election  or  'predestination  of  God,  that  is,  the  or- 
dination of  God  unto  salvation,  does  not  pertain  both  to  the  good  and 
to  the  bad,  but  only  to  the  children  of  God,  who  were  elected  and 
ordained  to  eternal  life,  before  the  foundation  of  the  world  was  laid, 
as  Paul,  Eph.  1,  4,  5,  declares:  "  He  hath  chosen  us  in  Christ  Je- 
sus, and  predestinated  us  unto  the  adoption  of  children." 

The  foreknowledge  of  God  foresees  evils  also,  and  knows  them  be- 
fore they  happen,  but  the  will  of  God  is  not,  for  that  reason,  propi- 
tious, as  it  were,  to  their  occurrence.  But  all  these  evils,  just  on  the 
point  of  being  accomplished,  which  the  obstinate  will  of  the  devil  and  of 
men,  keeps  plotting  and  endeavoring  to  perpetrate,  God  foresees  and 
knows  long  beforehand.  And  this  foreknowledge,  even  in  evil 
deeds  and  occurrences,  preserves  its  controlling  influence,  so  that 
certain  limits  are  prescribed  by  the  Lord  to  these  evils,  which  God 
neither  desires  nor  approves  ;  and  definite  bounds  are  assigned  which 
they  cannot  transgress,  and  the  immutable  law  is  imposed  declaring 
how  long  they  may  endure,  and  the  time  and  the  mode  according  to 
which  they  shall  again  be  arrested  and  subjected  to  their  punishment. 
And  God  so  regulates  all  these  things,  that  they  contribute  to  the" 
glory  of  his  own  divine  name,  and  to  the  salvation  of  his  own  elect, 
while  the  wicked  are  confounded  and  put  to  shame. 

The  foreknowledge  of  God,  however,  is  not  the  beginning  or  the 
cause  of  evil ;  (for  God  does  not  originate  or  cause  evil,  nor  does  he 
facilitate  or  promote  it ;)  but  the  wicked,  perverted  will  of  the  devil  and 
of  men  is  the  cause  of  evil.  For  thus  it  is  written  :  "  0  Israel,  thou 
hast  destroyed  thyself;  but  in  me  is  thine  help,"  Hos.  13, 9.  Again,  • 
Psalm  5,  4  :  "  Thou  art  not  a  God  that  hath  pleasure  in  wickedness." 

But  the  eternal  election  of  God  not  only  foresees  and  foreknows' 
the  salvation  of  the  elect,  but  through  his  gracious  will  and  pleasure 
in  Christ  Jesus,  is  also  a  reason  why  he  procures,  facilitates,.- 
and  promotes  our  salvation  and  whatever  pertains  to  it ;  and  upon 
thi^  our  salvation  is  so  firmly  grounded  that  "  The  gates  of  hell  shall 
not  prevail  against  it,"  Matt.  16, 18.  For  it  is  written  :  "  And  my 
sheep  no  one  shall  pluck  out  of  my  hand,"  John  10, 28.  And  again, 
Acts  13,  48 :  "  And  as  many  as  w^ere  ordained  to  eternal  life  be- 
lieved." 

And  yet  this  eternal  election  or  ordination  of  God  to  everlasting 
life,  must  not  be  contemplated  abstractly  in  the  secret,  ethereal,  im- 
penetrable council  of  God,  as  if  it  comprehended  nothing  more,  or 
required  nothing  more,  or  it  must  exhaust  itself  in  meditating: 
on  what  God  foresees, — how  many  and  what  kind  of  men  will  se-" 
cure  salvfition  ;    who  lliev  arc  and  how  manv  that  i-h;)ll  iterish  for--: 


OF    FOREKNOWLEDGE    AND    ELECTION. 


625 


^ver, — or  as  if  the  Lord  would  appoint,  and  declare  or  decree  a 
military  review,  saying,  this  one  must  be  saved,  but  that  one  inust  be 
lost ;  this  one  shall  persevere  to  the  end,  constant  in  his  fidelity  ;  but 
that  one  shall  not  persevere. 

For,  from  this  opinion,  many  draw  and  embrace  absurd,  perilous, 
and  pernicious  thoughts,  which  excite  and  confirm  a  delusive  feeling  ei- 
ther of  security  and  impenitence,  or  of  anguish  and  despair,  so  that  they 
indulge  vexatious  reflections,  saying:  "Since  God  has  predestined 
his  elect  to  salvation,  before  the  foundation  of  the  world  was  laid,Eph. 
1,  4,  5,  and  God's  election  cannot  fail,  or  be  obstructed  or  changed  by 
anyone,  Isa.  14,27  ;  Rom.  9, 19,  if,therefore,  I  am  elected  to  salvation, 
nothing  can  injure  my  salvation,  even  if  I  commit  all  kinds  of  sin  and 
shame  without  repentance,  even  if  I  do  not  regard  the  word  and  sa- 
crament, nor  concern  myself  about  repentance,  fiiith,  prayer,  or 
piety  ; — but  I  shall  and  must  nevertheless  be  saved,  because  the 
election  of  God  must  take  place :  but  if  I  am  not  predestined,  it  will 
avail  nothing  even  if  I  do  adhere  to  the  word,  repent,  and  believe. 
For  the  predestination  of  God  I  can  neither  defeat  nor  alter." 

And  these  thoughts  may  arise  even  in  the  minds  of  the  pious — al- 
though through  the  grace  of  God  they  repent,  believe  in  Christ, 
and  have  a  desire  to  live  piously — when  they  imagine  unto 
themselves:  "  If  you  are  not  elected  to  salvation  from  eternity,  it  is 
all  still  in  vain."  And  especially  do  these  thoughts  present  them- 
selves, when  the  individual  takes  into  consideration  his  own  weak- 
ness, and  views  the  examples  of  those  who  persevered  not,  but 
fell  back  again. 

In  opposition  to  this  false  opinion  and  to  these  perilous  thoughts, 
the  following  invariable  position  should  be  taken,  which  is  indubita- 
ble, and  cannot  deceive  our  expectation,  namely : — It  is  certain,  "  all 
Scripture  is  given  by  inspiration  of  God,"  not  to  contribute  to  a  feeling 
of  security,  and  to  impenitence,  but  to  be  "  profitable  for  doctrine,  for 
reproof,  for  correction,  for  instruction  in  righteousness,"  2  Tim.  3, 16. 
It  is  also  certain,  that  all  things  in  the  word  of  God  are  prescribed  unto 
us,  n-ot  to  drive  us  into  despair,  but  "  that  we,  through  patience  and 
comfort  of  the  Scriptures,  might  have  hope,"  Rom.  15,  4.  Where- 
fore, it  is  without  any  doubt,  that  this  in  no  way  is  the  rational 
sense,  or  the  legitimate  use  of  the  doctrine  concerning  the  eternal 
predestination  of  God  ;  by  which  either  impenitence  or  despair  is  ex- 
cited or  confirmed.  Nor  is  this  doctrine  inculcated  in  the  Scripture 
in  any  other  manner,  but  to  direct  us  to  the  word  of  God,  Eph.  1, 
13  ;  1  Cor.  1,  7,  8 ;  to  admonish  us  to  repentance,  2  Tim.  3,  16 ;  to 
iencournge  us  to  qrodliness,  Eph.  1,  4,  13  :  John  15,  3  ;  to  strengthen 


626  FORM  OF  COSCORD. DECLARATION. 

our  faith,  and  to  confirm  us  in  our  salvation,  Eph.  1,  4,  13;  John 
W,  28 ;  2  Thess.  2,  13. 

Wherefore,  if  we  would  reflect  and  discourse  correctly  and  with 
advantage  upon  the  eternal  election  or  predestination  and  ordination 
of  the  children  of  God  to  everlasting  life,  we  should  accustom  our- 
selves, not  to  speculate  upon  the  abstract,  hidden,  secret,  inscrutable 
foreknowledge  of  God ;  but  to  meditate  on  it  in  the  manner,  in  which 
the  counsel,  the  purpose,  and  ordination  of  God,  in  Christ  Jesus,  who 
is  the  right  and  the  true  book  of  life,  are  revealed  unto  us  through 
the  word.  Therefore,  the  whole  doctrine  concerning  the  purpose, 
the  counsel,  will,  and  ordination  of  God,  belonging  to  our  redemp- 
tion, call,  justification,  and  salvation,  should  be  comprised  together. 
For  in  this  manner  Paul  treats  and  explains  this  article,  Rom.  8,  29, 
30 ;  Eph.  1,  4,  5.  And  so  does  Christ  also  in  the  parable.  Matt. 
22,  1-14 ;  namely,  that  in  his  counsel  and  purpose  God  ordained : 

1.  That  the  human  race  are  truly  redeemed,  and  reconciled  with 
God  through  Christ,  who  by  his  innocent  obedience,  suffering,  and 
death,  has  merited  for  us  that  righteousness  which  avails  before  God, 
and  eternal  life. 

2.  That  this  merit  of  Christ  and  his  benefactions  should  be  offered, 
administered,  and  distributed  to  us  through  his  word  and  sacraments. 

3.  He  has  also  decreed,  that  by  his  Holy  Spirit  through  the  word, 
when  it  is  preached,  heard,  and  considered,  he  will  be  efficacious  and 
active  in  us,  to  turn  our  hearts  unto  true  repentance,  and  to  preserve 
us  in  true  faith. 

4.  It  is  his  eternal  purpose,  to  justify  all  those  who  in  true  repen- 
tance embrace  Christ  by  genuine  faith,  to  receive  them  in  grace,  and 
to  adopt  them  as  children  and  heirs  of  eternal  life. 

5.  And  to  sanctify  those  in  love,  who  are  thus  justified,  as  St. 
Paul,  Eph.  1,  4,  testifies. 

6.  In  his  eternal  counsel  he  has  purposed  to  defend  them  in  their 
great  weakness  against  the  devil,  the  world,  and  the  flesh,  and  to 
govern  and  to  lead  them  in  his  ways,  and,  if  they  should  fall,  to  raise 
them  up  again,  and  to  comfort  and  preserve  them  in  crosses  and  temp- 
tations. 

7.  It  is  his  eternal  decree  to  strengthen  and  increase  in  them  that 
good  work  which  he  has  commenced,  and  to  preserve  them  unto  the 
end,  if  they  adhere  to  the  word  of  God,  are  diligent  in  prayer,  ad- 
here to  the  goodness  of  God,  and  fiiithfully  use  the  gifts  received. 

8.  And  in  his  eternal  counsel  he  has  decreed,  that  he  will  finally 
render  those  whom  he  has  elected,  called,  onil  justified,  etcrmilly 
happy  and  Gclorious  even  in  overlastincf  life. 


OF    FOREKNOWLEDGE    AND    ELECTION.  627 

And  in  his  counsel,  purpose,  and  ordination,  God  has  not  only 
prepared  salvation  in  general,  but  in  mercy  he  considered  also  all  and 
each  person  of  the  elect,  who  will  ultimately  be  saved  through  Christ, 
and  elected  them  to  salvation,  and  decreed,  that  in  the  manner  just 
mentioned,  he  will  through  his  grace,  his  gifts,  and  operation,  bring 
them  to  this  salvation,  assist  them  in  it,  strengthen,  and  preserve  them^ 

All  this  according  to  the  Scripture  is  comprehended  in  the  doctrine 
concerning  the  eternal  election  of  God  to  the  adoption  of  children,  and 
to  everlasting  salvation.  It  should  be  understood  in  this  article, 
and  it  ought  never  to  be  excluded  or  omitted,  when  we  discourse  of 
the  purpose,  the  predestination,  the  election,  and  ordination  of  God 
to  salvation.  And  if,  according  to  the  Scripture,  our  views  are  thus 
formed  in  reference  to  this  article,  we  can  by  the  grace  of  God,  clearly 
understand  it. 

And  for  a  fuller  explication  of  this  subject,  and  for  a  salutary  use 
of  the  doctrine  concerning  the  predestination  of  God  to  salvation,  it 
is  necessary,  since  only  the  elect  will  be  saved,  whose  names  stand 
written  in  the  book  of  life,  to  know  by  what  means  and  whence  it 
can  be  discerned  who  the  elect  are,  who  can  and  will  embrace  this  doc- 
trine to  their  own  consolation. 

And  in  reference  to  this  point  we  should  not  judge  according  to 
our  reason,  or  to  the  law,  or  to  any  external  appearance  ;  nor  should 
we  attempt  to  scrutinize  the  concealed,  the  hidden  depth  of  divine 
predestination,  but  we  should  attend  to  the  revealed  will  of  God. 
"  For  he  has  made  known  unto  us  the  mystery  of  his  will,"  and 
brought  it  to  light  through  Christ,  that  it  might  be  preached,  Eph. 
1,  9,  10,  11 ;  2  Tim.  1,  9,  10. 

But  this  is  revealed  unto  us  in  this  manner,  as  Paul,  Rom.  8,  29, 
80,  declares:  "Whom  he  did  predestinate,"  elect,  and  ordain^ 
■*'  them  he  also  called."  Now  God  does  not  call  without  means,  but 
through  the  word ;  hence  he  has  commanded  repentance  and  remis- 
sion of  sins  to  be  preached.  And  Paul  also  testifies  the  same  thing, 
where  he  writes :  "  We  are  embassadors  for  Christ :  as  though  God 
did  beseech  you  by  us,  be  ye  reconciled  to  God,"  2  Cor.  5,  20.  And 
the  guests,  whom  the  king  desired  to  have  at  the  marriage  of  his  son, 
he  caused  to  be  called  by  his  servants  whom  he  sent  forth,  Matt.  22, 
o,  4.  And  the  householder  called  into  his  vineyard,  some  at  the 
first  hour,  others  at  the  second,  third,  sixth,  ninth,  even  the  eleventli 
hour,  Matt.  20,  3,  6. 

If,  therefore,  we  would  profitably  consider  our  eternal  election  to 
salvation,  we  must  firmly  and  constantly  observe  this  fact,  that,  as 
itlio  prrrichinQ;  nf  repentnnr'P  is  univrrsn].  sn  i<;  nls-o  the  promise  of  the 


628  FORM  OF  CONCORD. DECLARATION'. 

Gospel,  that  is,  it  extends  to  all  persons,  Luke  24,  47.  Therefore 
Christ  commanded,  "  That  repentance  and  remission  of  sins  should 
be  preached  in  his  name  among  all  nations."  "  For  God  so  loved 
the  world,  that  he  gave  his  only-begotten  Son"  unto  it,  John  3,  16. 
"  Christ  taketh  away  the  sin  of  the  world,"  John  1,  29.  Christ 
gave  his  flesh  "  for  the  life  of  the  world,"  John  6,  51.  His  blood 
is  "  the  propitiation  for  the  sins  of  the  whole  ivorld,"  1  John  2,2. 
Christ  says :  "  Come  unto  me,  all  ye  that  are  heavy  laden,  and  I 
will  give  you  rest,  Matt.  11,  28.  "  God  hath  concluded  them  all  in 
unbelief,  that  he  might  have  mercy  upon  all,  Rom.  11,  32.  "  The 
Lord  is  not  willing  that  any  should  perish,  but  that  all  should  come 
to  repentance,"  2  Pet.  3,  9.  "  The  same  Lord  over  all  is  rich  unto 
all  that  call  upon  him,"  Rom.  10, 12.  "  The  righteousness  of  God, 
which  is  by  faith  of  Jesus  Christ  iinto  all,  and  t'.pon  all  them  that 
believe,  is  manifest,"  Rom.  3, 22.  "  This  is  the  will  of  him  that  sent 
me,  that  every  one  which  seeth  the  Son,  and  believeth  on  him,  may 
have  everlasting  life,"  John  6,  40.  Thus  it  is  the  command  of  Christ, 
Luke  24,  47  ;  Mark  16, 15,  that  in  general  unto  all,  unto  whom  re- 
pentance is  preached,  this  promise  of  the  Gospel  should  also  be  pre- 
sented. 

And  this  call  of  God,  through  the  preaching  of  the  word,  we  should 
not  regard  as  uttered  in  a  spirit  of  dissimulation,  but  we  ought  to  know 
that  through  it  God  reveals  his  will ;  namely,  that  in  those  whom  he 
thus  calls,  he  will  operate  through  the  word  ;  so  that  they  may  be 
enlio-htened,  converted,  and  saved.  For  the  word,  through  which 
we  are  called,  is  a  ministration  of  the  Spirit,  which  imparts  the 
Spirit,  or  through  ivhich  the  Spirit  is  conferred,  2  Cor.  3,  8 ;  and 
the  power  of  God  unto  salvation,  Rom,  .1,  16.  And  since  through 
the  word  the  Holy  Spirit  will  be  efficacious,  and  strengthen  us,  and 
administer  power  and  ability ;  it  is  the  will  of  God,  that  we  should 
receive  and  believe  the  word,  and  be  obedient  to  it. 

Hence  the  elect  are  thus  described  :  '*'  My  sheep  hear  my  voice, 
and  I  know  them,  and  they  follow  me:  and  I  give  unto  them  eter^- 
nal  life,"  John  10,  27,  28.  And  Eph.  1,  11, 13  :  (hose  who,  accord- 
ing to  purpose,  are  ordained  to  an  inheritance,  hear  the  Gospel, 
believe  in  Christ,  pray,  and  return  thanks,  and  are  sanctified  in  love., 
have  hope,  patience,  and  consolation  In  crosses,  Rom.  8,  16,  25. 
And  although  all  this  is  very  weak  in  theni;  yet  they  "  hunger  and 
thirst  after  righteousness,"  Matt,  5,  6. 

Thus  the  Spirit  of  God  bears  witness  unto  the  elect,  that  Ihey  are 
the  children  of  God.  and  ;i<  ihey  k,::Crv-,-  not  v.hat  they  should    pruy 


OF    FOREKjSlOWLtUGE    AND    ELECTION.  689 

for  as  they  ought,  he  makes  intercession  for  them  with  groanings 
tvhich  cannot  be  uttered,  Rom.  8,  16,  26. 

The  holy  Scripture,  moreover,  testifies  that  God,  who  has  called 
us,  is  so  faithful,  that  when  he  has  commenced  this  good  work  in  us, 
he  will  also  preserve  it  unto  the  end,  and  accomplish  it :  if  we  do  not 
turn  ourselves  away  from  him,  but  firmly  retain  this  incipient  con- 
dition unto  the  end,  wiiereunto  he  has  promised  his  grace,  1  Cor.  1, 
9 ;  Phil.  1,  6,  7 ;  1  Pet.  5,  10;  2  Pet.  3,  9,  15,  18 ;  Heb.  3,  24. 

With  this  revealed  will  of  God  we  should  interest  ourselves,  and 
follow  it,  and  study  it  diligently,  since  the  Holy  Spirit  through  the 
word,  through  which  he  calls  us,  grants  grace,  power,  and  ability  to- 
this  end  ;  and  w-e  should  not  scrutinize  the  depth  of  the  secret  pre- 
destination of  God.  In  this  sense  Christ,  Luke  13,  23,  24,  when 
■  one  said  unto  him,  "  Lord,  are  there  few  that  be  saved  ?" — replied  : 
"  Strive  to  enter  in  at  the  straight  gate."  Thus  says  Luther :  * 
"  Follow  the  Epistle  to  the  Romans  in  its  order.  Concern  yourself 
in  the  first  place  with  Christ  and  his  Gospel,  that  you  may  perceive 
your  sins  and  his  grace ;  then  strive  with  the  sin,  as  Paul  teaches 
from  the  first  to  the  eighth  chapter.  Afterwards,  if,  in  the  eighth 
chapter,  you  fall  into  crosses,  temptations,  and  afflictions,  it  will  teach 
you  in  the  ninth,  tenth,  and  eleventh  chapters  how  consolatory  the 
doctrine  of  divine  predestination  is." 

But  the  divine  call,  which  takes  place  through  the  word,  is 
not  the  cause  that  many  are  called,  but  few  chosen ;  as  if  it 
t?ere  the  declaration  of  God:  "Externally  through  the  word, 
to  my  kingdom,  I  call  you  all  indeed,  unto  whom  I  give  my  word, 
but  in  my  heart  I  do  not  intend  it  for  all,  but  only  for  some 
few ;  for  it  is  my  will,  that  the  greater  part  of  those,  whom  I  call 
through  the  word,  should  not  be  enlightened  and  converted,  but  be 
and  remain  damned,  although  I  have  declared  myself  otherwise  to- 
wards them  through  the  word  in  the  call."  Hoc  enim  esset  Deo 
contrridictiorias  volvntafes  aßingere.  That  is,  in  this  manner  it 
would  be  taught  that  God,  who  is  the  eternal  truth,  contradicts  him- 
self; when  at  the  same  time  God  punishes  this  levity  even  in  men, 
when  a  person  declares  a  thing,  and  means  and  intends  another  in 
his  heart.  Psalm  -5.  10,  and  12,  34.  In  this  way  the  useful,  consol- 
atory foundation  of  our  faith  would  also  be  rendered  entirely  uncer- 
tain,and  bedestroyed,  in  which  we  are  daily  reminded  and  admonished 
that  from  tlie  woi'd  of  God  aione,  through  which  he  confers  with  us, 

*In  hi'=  pi'pf.Tct'  \o  t!)!'  Epistl"  to  the  Romans. 


630  -.rORM    OK    CO.NCÜRD. BECLAÄAI  lOÄ. 

and  calls  uSj  we  sliould  learn  and  determine  what  his  will  towards  us 
is,  that  whatever  it  promises  us,  we  should  firmly  believe  and  not 
doubt. 

Wherefore,  Christ  causes  the  promise  of  the  Gospel  to  be  proposed 
not  only  in  general,  but  he  also  seals  it  with  the  sacraments  which 
he  has  attached  as  seals  of  the  promise,  and  thus  he  confirms  it  to 
each  believer  in  particular. 

For  this  reason  we,  as  the  Augsburg  Confession  declares  in  the 
eleventh  article,  retain  private  absolution,  teaching  that  it  is  the  com- 
mand of  God  to  believe  this  absolution,  and  to  feel  assured  that  when 
we  believe  the  words  ©f  the  absolution,  we  are  as  truly  reconciled 
unto  God,  as  if  we  had  heard  a  voice  from  heaven ;  as  the  Apology 
explains  this  article.  But  we  would  be  wholly  and  entirely  deprived 
of  this  consolation,  if  from  that  call  which  is  made  through  the  word 
and  the  sacraments  we  should  not  infer  the  will  of  God  toward  us. 

And  even  this  foundation  of  our  religion  would  be  subverted,  name- 
ly, that  the  Holy  Spirit  is  truly  present  with  the  preached,  the  heard, 
and  considered  word,  and  will  be  efficacious  and  operate  through  it. 
It  must,  therefore,  by  no  means  be  understood,  as  we  have  men-- 
tioned  a  little  before,  that  those  are  among  the  number  of  the  elect, 
who  contemn,  reject,  blaspheme,  and  persecute  the  word  of  God, 
Matt.  22,  5,  6 ;  Acts  13,  46 ;  who  hearing  the  word,  harden  their 
hearts.  Heb.-  4,  2,  6,  7  ;  who  resist  the  Holy  Spirit,  Acts  7,  51 ;  who 
persevere  in  sins  withoirt  repentance,  Luke  14,  18 ;  who  do  not  be- 
lieve in  Christ,  Matt.  16,  16;  who  bear  only  an  external  appearance 
of  piety.  Matt.  7,  22,  23,  and  22,  12 ;  or,  seek  other  means,  apart 
from  Christ,  to  righteousness  and  salvation,  Rom.  9,  31.  For,  even 
as  God  has  ordained  in  his  counsel,  that  the  Holy  Spirit  shall  call, 
enlighten,  and  convert  the  elect,  through  the  word,  and  that  he  will 
justify  and  save  all  those  who  receive  Christ  through  true  faith:  he 
has  also  decreed  in  his  counsel,  that  he  will  harden,  reject,  and  con- 
demn those  who  are  called  through  the  word,  if  they  repudiate  the 
word,  and  resist  the  Holy  Spirit,  who  desires  to  be  efficacious  and  to 
operate  in  them  through  the  word,  and  if  they  persevere  in  this  ob- 
stinacy.    And  thus  many  are  called,  and  few  chosen. 

For  few  receive  the  word  with  seriousness  and  obey  it  sincerely ; 
the  greater  part  despise  the  word,  and  will  not  come  to  the  wedding. 
The  cause  of  this  contempt  of  the  word  is,  not  the  foreknOAvledge  of 
God,  but  the  perverted  will  of  man,  which  rejects  or  perverts  the 
means  and  instrumetit  of  the  Holy  Spirit,  which  God  offers  unto  it 
through  the  call,  una  it  stiives  M^ains!   tlie  Holy   Spirit,  wlio' \vo\ild 


OF    FUHEKNUWLtÜGi:    AND    ELECTION.  631 

be  efficacious  and  operate  through  the  word  ;  as  Christ,  Matt.  23, 
37,  says :  How  often  icould  I  have  gathered  you  together,  and  you 
icould  not  I 

Thus  many  of  them  receive  the  word  with  joy,  but  afterwards  fall 
off  again,  Luke  8, 13.  But  this  is  not  because  God  would  not  grant 
unto  those,  in  whom  he  has  commenced  this  good  work,  his  grace  in 
order  to  perseverance ;  for  this  is  contrary  to  the  declaration  of  St. 
Paul,  Phil.  1,  6  ;  but  it  is  because  they  maliciously  turn  themselves 
away  from  the  holy  command  again,  grieve  and  offend  the  Holy 
Spirit,  intermingle  themselves  with  the  filth  of  the  world,  and  deco- 
rate the  habitation  of  their  hearts  for  Satan  again.  The  latter 
condition  of  these  is  worse  than  the  former,  2  Pet.  2,  10 ;  Luke  11, 
25,  26  ;  Heb.  10,  26  ;  Eph.  4,  30. 

And  thus  far  the  mystery  of  predestination  is  revealed  to  us  in  the 
word  of  God.  If  we  continue  in  these  bounds,  and  rely  upon  the 
revealed  word  of  God,  this  doctrine  is  very  wholesome,  and  consol- 
atory ;  for  it  confirms  most  forcibly  the  article,  that  we  are  justified 
and  saved  by  pure  grace  for  the  sake  of  Christ  alone,  without  any  of 
our  own  works  and  merits.  Before  the  beginning  of  time,  be- 
fore we  were,  indeed  before  the  foundation  of  the  world  was  laid, 
when  certainly  we  could  have  done  notliing  good,  we  were  elected 
to  salvation  by  grace  in  Christ  according  to  the  purpose  of  God, 
Rom.  9,  11 ;  2  Tim.  1,  9.  And  by  this  doctrine  all  false  opinions 
and  errors  concerning  the  powers  of  our  natural  will  are  subverted ; 
since  before  the  time  of  the  world,  God  decreed  and  ordained  in  his 
counsel,  that  he  himself  by  the  power  of  his  Holy  Spirit,  would 
effect  and  work  in  us  all  that  belongs  to  our  conversion,  through 
the  word. 

Thus  this  doctrine  also  aflbrcis  this  beautiful  and  glorious  conso- 
lation, that  God  was  so  deeply  interested  in  the  conversion,  righte- 
ousness, and  salvation  of  each  Christian,  and  so  faithfully  procured 
these  blessings,  that,  before  the  foundation  of  the  world,  he  held 
counsel  concerning  them,  ?\m\  ordained  in  his  purpose  how  he  would 
bring  me  to  salvation,  and  preserve  me  therein  :  again,  that  he  wished 
to  secure  my  salviition  so  well  ?tn(\  so  firmly,  that  in  his  eternal  pur- 
pose, which  cannot  fail  or  he  overthrown,  he  decreed  it,  and  to  se- 
cure it,  placed  it  into  the  omnipotent  hands  of  our  Savior  Jesus 
Christ,  fiom  whom  no  one  can  Icar  us,  .John  10,  28.  For  if  the  se- 
cruity  an<l  safety  of  our  salvation  were  committed  unto  us,  it  might 
easily  'be  lost  out  of  our  hands  through  the  weakness  and  wickedness 
of  our  ilcsh;  or  extorted  and  snaiclied  away  bv  the  fraud  and  power 

80 


632  FORM  OF  CONCORD. DECLARATION. 

of  the  devil  and  of  the  world.  Hence  Paul,  Rom.  8,  29,  35,  says : 
Sinc&  we  are  called  according  to  the  puiyose  of  God,  who  shall 
separate  us  from  the  love  of  God  in  Christ  ? 

And  m  crosses  and  afflictions  the  sweetest  consolation  may  be  de- 
rived from  this  doctrine.  For  it  teaches,  that  before  the  world  was, 
God  considered  and  decreed  in  his  counsel,  that  in  all  our  necessities 
he  would  stand  by  us,  grant  us  patience,  give  us  consolation,  work  hope 
in  us,  and  brino-  about  such  events  as  will  contribute  to  our  salvation. 
Hence  St.  Paul,  Rom.  8,  29,  38,  39,  also  draws  excellent  consola- 
tion from  this  doctrine,  where  he  teaches,  that  God  ordained  in  his 
purpose  before  the  time  of  the  world,  by  what  crosses  and  afflictions 
he  would  conform  each  one  of  his  elect  to  the  image  of  his  Son  ;  and 
that  the  crosses  of  each  one  must  co-operate  for  the  better,  because 
he  is  called  according  to  the  purpose  of  God.  Hence  Paul  con- 
cludes without  any  doubt,  that  neither  tribulation  nor  anguish, 
neither  death  nor  life,  can  separate  us  from  the  love  of  God  in 
Christ  Jesus. 

This  article  also  affords  us  excellent  testimony,  that  the  church  of 
God  will  remain,  and  resist  all  the  pov/ers  of  hell,  and  it  teaches 
likewise  which  is  the  true  church  of  God,  so  that  we  may  not  be  of- 
fended at  the  grand  appearance  of  the  false  church,  Rom.  9,  24,  25. 

And  from  this  article  grave  admonitions  and  warnings  are  deduced  ; 
as  for  instance,  Luke  7,  30  :  "  They  reject  the  counsel  of  God  against 
themselves."  "  I  say  unto  you,  that  none  of  those  men  which  were 
bidden,  shall  taste  of  my  Supper,"  Luke  14,  24.  Again,  Matt.  20, 
16,  and  ch.  22,  14:  "Many  are  called,  but  few  are  chosen." 
Again,  Luke  8,  8, 18 :  "  He  that  hath  ears  to  hear,  let  him  hear,  and 
take  heed  how  he  hears."  Thus  the  doctrine  of  this  article  can  be 
employed  in  a  useful,  consolatory  manner. 

But  a  very  accurate  distinction  must  be  observed  between  that 
which  is  expressly  revealed  in  the  word  of  God  in  reference  to  this 
matter,  and  that  Vv'hich  is  not  revealed.  For  except  that  of  which 
we  have  thus  far  spoken,  and  which  is  revealed  in  Christ,  God 
has  concealed  and  kept  in  secret  many  things  concerning  this  mys- 
tery, and  reserved  them  in  his  wisdom  and  knowledge  alone ;  which 
things  wc  ought  not  to  scrutinize,  nor  indulge  in  with  our  imagina- 
tions, nor  grovel  after,  nor  attempt  to  determine ;  but  we  should  ad- 
here to  the  revealed  word.  In  relation  to  this  mystery,  this  admo- 
nition is  necessary  in  the  highest  degree. 

For,  our  curiosity  always  prefers  to  be  engiiged  in  tliose  things 
v.-hich  are  ahsti-nse  and  hidden,  rather  than  in  that  v\'})ich  (~roci  has  re- 


OF    FOREKNOWLEDGE    AND    ELECTION.  633 

"vealed  unto  us  in  his  word  with  respect  to  this  matter,  since  we 
are  unable  to  reconcile  them  in  our  minds, — a  thing  which  we  are 
not  commanded  to  do. 

Thus  there  is  no  doubt  that  God  foresaw  precisely  and  with  the 
greatest  certainty  before  the  time  of  the  world,  and  he  knows  still, 
who  among  those  who  are  called,  will  believe,  or  will  not  believe  ;  who 
amon^y  the  converted  will  remain  steadfast,  and  who  will  not  remain 
steadfast ;  who,  if  they  fall  back  into  sin,  will  return,  and  who  will 
become  obdurate.  Nor  is  there  any  doubt  that  the  number  of  those 
who  will  be  saved,  and  of  those  who  will  be  lost,  is  known  and  seen 
of  God.  But  since  God  has  reserved  this  mystery  unto  his  own  wis- 
dom, and  has  revealed  nothing  of  it  unto  us  in  hisw^ord,  much  less 
commanded  us  to  scrutinize  it  in  our  own  imaginations,  but  has  ear- 
nestly dissuaded  us  from  it,  Rom.  11,  33;  we  should  not  draw  con- 
clusions or  inferences  about  it  from  our  imaginations,  nor  indulge  in 
useless  and  sophistical  speculations  in  reference  to  it ;  but  we  should 
adhere  to  his  revealed  vrord,  to  which  he  has  referred  us. 

Thus  too,  God  knows  without  any  doubt,  and  has  determined  the 
time  and  hour  of  each  one's  call  and  conversion ;  but  since  he  has  not 
revealed  these  things  unto  us,  we  infer  that  it  is  enjoined  upon  us  to 
persist  continually  in  preaching  and  treating  the  word  of  God,  but 
to  commit  the  time  and  hour  of  conversion  to  God,  Acts  1,  7. 

In  the  same  manner,  when  we  see  that  God  gives  his  word  to  one 
kingdom  or  government,  but  does  not  extend  it  to  another  nation  ; 
that  he  withdraws  it  from  one  people,  but  grants  it  still  longer  to 
another  ;  that  this  one  is  hardened,  blinded,  and  given  up  to  a  repro- 
bate mind,  but  that  one,  though  involved  in  the  same  crime,  is  con- 
verted to  God  ;  we  must  be  exceedingly  careful  not  to  indulge  too  far 
our  rash  reflections  upon  these  facts.  Paul,  Rom.  11,  22,  23,  has 
imposed  certain  limits  upon  us, — how  far  we  may  be  allowed  to  in- 
quire. For  he  instructs  us  to  consider  the  judgment  of  God  to  be 
just,  and  to  be  the  punishment  for  sins  upon  those  who  perish.  For 
the  punishment  is  in  consequence  of  crimes,  if  God,  on  account  of 
contempt  for  the  divine  word,  punishes  a  whole  province  or  nation 
to  such  a  degree,  that  the  dreadful  calamity  extends  to  their  poster- 
^ity,  an  example  of  which  may  be  seen  among  the  Jews,  the  most 
obstinate  and  wretched  of  men.  And  the  Lord  exhibits  his  severity 
'in  the  punishment  of  certain  provinces  and  individuals  in  this  man- 
ner, in  order  to  show  what  calamities  we  all  deserve,  who  are  un- 
ihankful  to  God  for  his  revealed  w^ord,  who  live  unworthy  of  the 
Gospel,  and  deeply  griev%':?  the  Holy  Spirit.  The  Lord  desires  that, 
warned  by  their  evanspl-e.  we  may  live  in  the  fear  of  God  ;  that  we 


634  FORM  or  COXCORD. DECLARATION. 

may  acknowledge  and  applaud  with  a  grateful  heart  his  unmerited, 
beneficence,  lavished  upon  us,  whom  he  has  honored  with  his  word  ; 
whom  he  has  neither  hardened  nor  rejected. 

For  since  our  nature  is  corrupted  by  sin,  and  exposed  to  divine 
wrath  and  everlasting  condemnation,  God  assuredly  owes  nothing  to 
us,  nor  is  he  bound  under  any  obligation  to  lavish  upon  us  his  word 
and  his  Holy  Spirit, — to  follow  us  always  with  his  grace  and  favor. 
And  why  ?  Because  we  often  reject  those  gifts  which  he  does  lavish 
from  his  grace  upon  us,  and  render  ourselves  unworthy  of  eternal  life, 
Acts  13,  46.  Therefore  he  proposes  his  righteous  judgment,  which 
the  impiety  of  men  deserves,  for  our  contemplation,  among  certain 
kingdoms,  nations,  and  individuals,  in  order  that,  by  comparing  our- 
selves with  them,  and  by  discovering  our  great  similarity  to  them, 
we  may  acknowledge  and  applaud,  with  so  much  the  greater  sincerity, 
the  boundless  mercy  of  God,  which  is  due  to  no  merit  of  ours. 

For  those  nations,  who  pay  the  penalties  of  their  impiety,  and  re- 
ceive the  wages  of  their  crimes,  are  afflicted  without  the  least  injus- 
tice. But  in  these  people,  whom  God  blesses  with  the  light  of  his 
word,  among  whom  he  preserves  its  radiance,  by  which  wretched 
mortals  are  illumined,  converted,  and  saved,  the  Lord  approves  his 
boundless  grace  and  unmerited  mercy. 

If  we  proceed  thus  far  in  this  article,  we  remain  in  the  right  path, 
as  it  is  written:  "O  Israel,  thou  hast  destroyed  thyself;  but  in  me 
is  thine  help,"  Hos.  13,  9. 

But  whatever  opinions  and  expressions  transcend  these  limits  in 
this  disputation,  we  should  immediately  curb,  and  with  St.  Paul 
press  our  lips  into  silence,  and  remember  the  declaration  :  "  O  man, 
who  art  thou  that  repliest  against  God  ?"  Rom,  9,  20. 

F.or  that  \ye  neither  can  nor  should  search  out  and  fathom  all  that 
is  contained  in  this  article,  this  example  of  the  apostle  Paul  teaches. 
For,  when  he  disputed  much  concerning  this  article  from  the  revealed 
w'ord  of  God,  immediately  when  he  arrived  at  the  point  to  show  what 
God  reserved  to  his  hidden  wisdom  concerning  this  mystery,  he  de- 
sists, breaks  off  his  disputation,  and  Cjoncludes  with  these  words: 
"  O  the  depth  of  the  riches  both  of  the  wisdom  and  knowledcre  of 
God  I  how  unsearchable  are  his  judgments,  and  his  ways  past  find- 
ing out  I  For  who  hath  known  tie  mind  of  the  Lord?"  Rom.  11, 
33,  34;  namely,  besides  and  iibovc  that  which  lie  has  revealeil  unto 
us  in  his  word. 

Accordingly  this  eternal  eletlioji  X)i'  Ckul  must  he  considered  in 
Christ,  and  not  apart  from,  oi-  oi/l  of  Christ.  For  in  Christ,  the 
holv  apostle  Paul  testifies,  ve  irrre  r/tosrn  hrfnrc  the   faiivd(iti(,n  of 


OF    FOREKNOWLEDGE    AXD    ELECTION.  635' 

the  world,  Eph.  1,4;  as  it  is  written :  "  He  hath  made  us  accepted 
in  the  Beloved,"  Eph.  1,  6.  But  this  election  is  revealed  from  hea- 
ven through  the  preached  w^ord,  when  the  Father  says :  "  This  is 
my  beloved  Son,  in  whom  I  am  well  pleased ;  hear  ye  him,"  Matt. 
17,  5  ;  Luke  3,  22.  And  Christ,  Matt.  11,  28,  says  :  "  Come  unto 
me,  all  ye  that  labor  and  are  heavy  laden,  and  I  wüll  give  you  rest." 
And  concerning  the  Holy  Spirit,  Christ  says :  "  He  shall  glorify  me : 
for  he  shall  receive  o^  mine,  anc^show  it  unto  you,"  John  16,  14. 
So  that  the  entire  holy  Trinity,  God  the  Father,  Son,  and  Holy 
Ghost,  directs  all  persons  to  Christ,  as  to  the  book  of  life,  in  whom 
they  should  seek  the  eternal  election  of  the  Father.  For  this  was 
decreed  from  eternity  by  the  Father,  that  those  whom  he  would  save, 
he  would  save  through  Christ ;  as  Christ  himself  says  :  "  No  man 
cometh  unto  the  Father,  but  by  me,"  John  14,  6.  And  again:  "I 
am  the  door:  by  me,  if  any  man  enter  in,  he  shall  be  saved,"  John 
10,  9. 

But  Christ,  as  the  only-begotten  Son  of  God,  who  is  in  the  bosom 
of  the  Father,  John  1,  18,  has  revealed  the  will  of  the  Father  unto 
us,  and  consequently  our  eternal  election  to  everlasting  life  too ; 
namely,  where  he  says :  "  The  kingdom  of  God  is  at  hand  :  repent 
ye,  and  believe  the  Gospel,"  Mark  1,  15.  Again,  he  says  :  "  This 
is  the  will  of  him  that  sent  me,  that  every  one  which  seeth  the  Son, 
and  believeth  on  him,  may  have  everlcisting  life,"  John  6,  40.  And 
moreover :  "  God  so  loved  the  world,"  &c.,  John  3,  16. 

These  declarations  the  Father  desires  all  men  to  hear,  and  to  come 
unto  Christ.  But  those  who  come,  Christ  will  not  cast  from  him- 
self, as  it  is  written  :  "  Him  that  cometh  to  me,  I  will  in  no  wise  cast 
out,"  John  6,  37. 

And  in  order  that  we  may  come  unto  Christ,  the  Holy  Spirit  works 
true  faith  in  us  through  the  hearing  of  the  word,  as  the  Apostle  tes- 
tifies, where  he  says  :  "  So  then,  faith  cometh  by  hearing,  and  hear- 
ing by  the  word  of  God,"  Rom.  10,  17  ;  when  it  is  purely  and 
sincerely  preached. 

Wherefore,  wi:ioever  desires  to  be  saved,  should  not  trouble  or  har- 
rass  himself  with  thouglits  concerning  the  secret  counsel  of  God, 
whether  he  is  also  predestined  and  ordained  to  eternal  life  ;  thoughts 
with  which  the  detestable  Satan  is  accustomed  to  disturb  and  tor- 
ment pious  minds:  but  he  should  hear  Christ,  who  is  the  book  of 
life  and  of  God's  eternal  election  of  all  the  chilch-en  of  God  to  ever- 
lasting life  ;  and  who  testifies  to  all  men  without  distinction,  that 
God  desires  all  men  to  come  unto  him,  who  are  encumbered  and 
.bnr^lened  with  sin"?,  in  order  thfit  [h('\  rnnv  he  rennvnted  and  saveci 


636  FORM    OF    CONCORD.— DECLARATION. 

Accordins  to  this  doctrine  of  Christ  we  should  abstain  from  our 
sins,  repent,  and  believe  his  promises,  and  rely  wholly  and  entirely 
upon  him.  But  since  we  are  unable  to  do  this  by  our  own  powers 
and  of  ourselves,  the  Holy  Spirit  desires  to  work  in  us  repentance 
and  faith, — through  the  word  and  the  sacraments.  And  in  order 
that  we  may  be  enabled  to  realize  these  virtues,  to  persevere  in 
them,  and  to  remain  steadfast,  we  should  call  upon  God  for  his  grace, 
which  he  has  promised  us  in  holy  baptism,  and  not  doubt  that  he 
will  impart  it  unto  us  according  to  his  promise.  For  thus  Christ 
has  promised,  saying  :  "  If  a  son  shall  ask  bread  of  any  of  you  that 
is  a  father,  will  he  give  him  a  stone?  Or,  if  he  shall  ask  an  egg, 
will  he  offer  him  a  scorpion  ?  If  ye,  then,  being  evil,  know  how  to 
give  good  gifts  unto  your  children ;  how  much  more  shall  your  hea- 
venly Father  give  the  Holy  Spirit  to  them  that  ask  him?"  Luke 
11,  il,  12,  13. 

And  inasmuch  as  the  Holy  Spirit  dwells  in  the  elect,  who  now 
believe  in  Christ,  1  Cor.  3,  16,  as  in  his  temple,  who  is  not  idle  in 
them,  but  impels  the  children  of  God  to  obedience  of  the  commands 
.of  God  :  believers  should  likewise  not  be  idle,  much  less  resist 
the  agency  and  operation  of  the  Spirit  of  God,  but  exercise  them- 
selves in  all  Christian  virtues,  in  all  piety,  modesty,  temperance, 
patience,  and  brotherly  love,  and  use  all  diligence  to  make  their  call- 
ing and  election  sure,  2  Pet.  1,  10  ;  so  that  they  may  doubt  the  less, 
.the  more  they  feel  the  power  and  energy  of  the  Spirit  in  themselves. 
For  the  Spirit  of  God  bears  tvilness  to  the  elect  that  they  are  the 
children  of  God,  Rom.  8, 16.  And  if  by  chance  they  fall  into  temp- 
tations so  deeply  that  they  think  they  no  more  perceive  any  power 
of  the  indwelling  Spirit  of  God,  and  sa)'  with  David,  Psalm  31,  22  : 
*'  I  said  in  my  haste,  I  am  cut  oil  from  before  thine  eyes ;"  yet  they 
should  say  again  with  David,  notwifhstandino;  what  they  discover 
in  themselves  :  "  Nevertheless  thou  heanlest  the  voice  of  ray  suppli- 
,cations,  when  I  cried  unto  thee." 

And  since  our  election  to  eternal  life  is  not  based  upon  our  pietv 
or  virtue,  but  upon  the  merits  of  Christ  and  the  gracious  will  of  his 
Father,  who  cannot  deny  himself,  because  he  is  immutable  in  his  will 
and  his  nature  :  therefore,  if  his  children  fall  from  obedience  and 
stumble,  he  causes  them  to  he  called  unto  repentance  again  through 
the  word  ;  and  the  Holy  Spirit  will  be  elficacious  in  them  unto  con- 
version through  the  word  ;  and  when  they  return  unto  him  again  in 
true  repentance,  through  genuine  faith,  he  will  ever  manifest  his  pa- 
ternal regard  towards  all  those  who  fear  on  ac('r)unt  of  his  worrl,  and 
return  .unto  Jiim  with  their  hearts.      For  thu-^  it  is  wi-itten  :   '•  If  a 


OF    {'OREKSOWLEÜGE    A.ND    ELtCTlON.  637 

man  put  away  his  wife,  and  she  go  from  him  and  become  another 
man's,  shall  he  return  unto  her  again?  shall  not  that  land  be  greatly 
polluted :  but  thou  hast  played  the  harlot  with  many  lovers ;  yet  re- 
turn again  to  me,  saith  the  Lord,"  Jer.  3,  1. 

But  the  declaration :  "  No  man  can  come  to  Christ,  except  the 
Father  draw  him,"  John  6,  44, — is  correct  and  true.  The  Father, 
however,  will  draw  no  one  without  means ;  but  he  has  instituted  his 
word  and  sacraments,  the  ordinary  means  and  instruments,  for  this 
purpose.  And  it  is  neither  the  desire  of  the  Father  nor  of  the  Son, 
that  any  person  should  neglect  the  preaching  of  his  word,  or  contemn 
it  and  expect  to  be  drawn  by  the  Father,  without  the  word  and  the 
sacraments.  For  the  Father  draws  indeed  by  virtue  of  his  Holy 
Spirit,  yet  according  to  his  ordinary  mode,  through  the  hearing  of 
his  holy,  divine  word,  as  with  a  net,  by  which  the  elect  are  snatched 
out  of  the  jaws  of  Satan.  And  to  the  preaching  of  this  word  each 
miserable  sinner  should  accommodate  himself,  hear  it  diligently,  and 
not  doubt  the  drawing  of  the  Father.  For  the  Holy  Spirit  with  his 
power  will  accompany  the  v;ord,  and  operate  through  it :  and  this 
is  the  drawing  of  the  Father. 

But  the  reason  that  every  one  who  hears  the  word  of  God,  does 
not  believe,  and  is  therefoi'C  much  more  deeply  condemned,  is  not 
that  God  refuses  him  salvation  ;  but  he  himself  is  in  fault,  because  he 
thus  hears  the  word,  not  to  learn,  but  only  to  scorn,  to  blaspheme, 
and  to  profane  it,  and  because  he  resists  the  Holy  Spirit,  who 
desires  to  operate  in  him  through  the  word  ;  as  was  the  case 
with  the  Pharisees  and  their  adherents  in  the  time  of  Christ.  Hence 
the  Apostle  distinguishes  with  special  diligence  the  work  of  God, — 
who  makes  vessels  of  honor  alone, — from  the  work  of  the  devil  and 
of  man,  who  by  the  impulse  of  the  devil,  and  not  of  God,  made  him- 
self a  vessel  of  dishonor.  For  thus  it  is  written  :  "  God  endured 
with  much  long-suffering  the  vessels  of  wrath  fitted  to  destruction  ; 
that  he  miu;ht  make  known  the  riches  of  his  glory  on  the  vessels  of 
mercy,  which  he  had  afoie  prepared  unto  glory,"  Rom.  9,  22,  23. 

For  here  the  Apostle  clearly  asserts,  that  God  endured  the  vessels 
of  wrath  with  m.uch  lorig-snfferino-,  hut  ho  does  not  say,  that  God 
made  them  vessels  of  v^nath.  For  if  this  had  been  the  will  of  God, 
there  would  have  been  no  need  for  long-suffering.  But  the  devil  and 
those. individuals  themselves — not  God — are  in  fault  of  their  beino- 
fitted  to  destruction. 

For  every  preparation  or  r.tfing  to  .destruction  is  by  the  devil  and 
by  men  through  sin,  and  by  r.n  means  of  God.  For  God  desires  not 
?liat  any  man  should  be  damned  :  how  then  shonhl  he  liiin.selffit  or  pre- 


638  FORM    OF    CONCüRU. DKCLAIlATIüN. 

pare  any  person  for  damnation  ?  For  as  God  is  not  a  cause  of  sin, 
so  he  is  also  no  cause  of  the  punishment ;  but  the  only  cause  of  punish- 
ment is  sin.  "  For  the  wages  of  sin  is  death,"  Rom.  6,  23.  And,  as 
God  neither  desires  the  commission  of  sins  nor  has  pleasure  in  them, 
so  he  likewise  neither  desires  the  death  of  the  sinner  nor  has  pleasure 
in  his  damnation.  "For  he  is  not  willing  that  any  should  perish, 
but  that  all  should  come  to  repentance,"  2  Pet.  3,  9.  For  thus  if 
is  written  :  "  For  I  have  no  pleasure  in  the  death  of  him  that  dieth,^' 
Ezek.  18,  23,  32.  "  As  I  live,  saith  the  Lord  God,  I  have  no  pleas- 
ure in  the  death  of  the  wicked  ;  but  that  the  wicked  turn  from  his 
W'ay  and  live,"  ch.  33,  11.  And  St.  Paul  testifies  in  definite 
terms,  that  out  of  vessels  of  dishonor,  vessels  of  honor  may  be  made 
through  the  power  and  operation  of  God ;  where  he  writes  thus : 
"  If  a  man,  therefore,  purge  himself  from  these,  he  shall  be  a  vessel 
unto  honor,  sanctified,  and  meet  for  the  master's  use,"  and  preparecT 
for  all  good  works,  2  Tim.  2,  20,  21.  For  he  that  should  purge 
himself,  must  previously  have  been  impure,  and  consequently  a  ves- 
sel of  dishonor.  But  concerning  the  vessels  of  mercy  he  asserts 
clearly,  that  the  Lord  himself  has  prepared  them  for  glory, — a  thing 
which  he  does  not  say  in  reference  to  the  damned,  who  themselves, 
and  not  God,  have  made  themselves  vessels  of  damnation. 

It  must  also  be  carefully  observed,  that  it  is  the  revealed  will  of 
God  for  even  the  hardened  and  impenitent  to  come  to  the  knowledge 
of  the  truth,  and  be  saved.  When  God  punishes  sin  with  sin, — when, 
on  account  of  their  impenitence,  presumption,  and  crimes,  he  punishes 
with  hardness  of  heart  and  blindness  of  mind,  those  who  had  been 
converted,  it  must  not  be  considered  contrary  to  his  gracious  will,  for 
them  to  have  come  to  the  knowledge  of  truth  and  salvation.  For 
this  is  the  revealed  will  of  God  : 

First,  that  God  will  receive  «ill  those  in  grace,  who  repent,  and 
believe  in  Christ. 

Scco?i(U  that  he  will  also  j^amish  those  who  wilfully  turn  themselves 
away  from  the  holy  commands,  and  entangle  themselves  in.  the  pol' 
lutions  of  the  world  again,  2  Pet.  2,  10  :  adorn  their  hearts  vnto 
Satan,  Luke  11,  25,26  ;  do  despite  unto  the  Holy  Spirit,  Heb.  10, 
29  ;  and  if  they  persevere  in  these  things,  that  they  shall  be  hardened, 
blinded,  and  eternally  damned. 

And  Pharaoh  (concerning  whom  it  is  written:  "Even  for  this 
same  purpose  have  I  raised  thee  up,  that  I  nri«;lit  show  my  power  in 
fliee,  and  that  my  name  might  be  declared  throughout  all  the  earth, '^ 
F/Xod.  9,  l(i;  Horn.  9,  17)  was  n.ot  destroyed  because  God  would 
not  grant  him  salvation,  or  liecau'-c  it  was  tlic  pleasure  and  vvill  of  God 


OF    FOREKNOWLEDGE    AND    ELECTION. 

that  he  should  be  damned  and  lost.  "  For  God  is  not  willing  that  any 
should  perish  ;  nor  has  he  any  pleasure  in  the  death  of  the  wicked ;  but 
that  the  wicked  turn  from  his  way  and  live,"  2  Pet.  3, 9;  Ezek.  33, 11. 

But  that  God  hardened  the  heart  of  Pharaoh,  that  Pharaoh 
persisted  in  the  perpetration  of  sins  still  further  and  further,  and 
the  more  he  was  admonished,  the  more  obdurate  he  became,  this 
was  a  punishment  of  his  former  sins,  and  of  the  atrocious  tyranny 
which  he  had  in  numberless  instances  exercised  over  the  children  of 
Israel  most  inhumanly,  and  contrary  to  the  dictates  of  his  own  con- 
science. And  inasmuch  as  God  caused  his  word  to  be  preached  and 
his  will  to  be  declared,  and  Pharaoh  nevertheless  wilfully  set  him- 
self directly  in  opposition  to  all  the  admonitions  and  warnings, 
God  withdrew  his  hand  from  him,  and  thus  his  heart  was  hardened, 
and  God  manifested  his  judgment  in  him ;  for  he  deserved  nothing 
less  than  eternal  punishment.  And  indeed  the  holy  Apostle  intro- 
duces the  example  of  Pharaoh  only  to  show  the  righteousness 
of  God  demonstrated  in  the  impenitent  and  the  despiser  of  his 
word.  But  it  is  by  no  means  the  meaning  of  Paul  that  God 
would  not  grant  him,  or  any  other  man^  salvation,  nor  that  in  his  se- 
cret counsel  he  had  ordained  him  to  eternal  damnation,  so  that  he 
neither  could  nor  might  be  saved. 

By  this  doctrine  and  explication  of  the  eternal  and  saving  election 
of  the  elect  children  of  God,  the  honor  of  God  is  w^holly  and  fully  at- 
tributed unto  him,  viz :  that  through  pure  mercy  in  Christ,  without 
any  of  our  merits  or  good  works,  he  saves  us  according  to  the  pur- 
pose of  his  will ;  as  it  is  written  :  "  He  hath  predestinated  us  unto 
the  adoption  of  children,  by  Jesus  Christ  to  himself,  according  to  the 
good  pleasure  of  his  wäll,  to  the  praise  of  the  glory  of  his  grace 
wherein  he  hath  made  us  accepted  in  the  Beloved,"  Eph.  1,  5,  6. 
Therefore,  it  is  false  and  wrong,  if  it  is  taught,  that  not  only  the 
mercy  of  God,  and  the  most  holy  merit  of  Christ  are  the  cause,  but 
that  in  us  also  there  is  a  cause,  of  the  election  of  God,  on  account  of 
which  God  has  elected  us  to  everlasting  life.  For  not  only  before 
we  had  done  any  good,  but  also  before  we  w^ere  born,  yea,  before  the 
foundation  of  the  world  was  laid,  he  elected  us  in  Christ,  "  That  the 
purpose  of  God,  according  to  election  might  stand,  not  of  works,  but 
of  him  that  calleth ;  it  w^as  said  unto  her,  The  elder  shall  serve  the 
younger.  As  it  is  written,  Jacob  have  I  loved,  but  Esau  have  I 
hated,"  Rom.  9,  11,  12,  13 ;  Gen.  25,  23 ;  Mai.  1,  2,  3. 

In  hke  manner  this  doctrine  gives  no  one  occasion  for  despondency, 
or  for  a  dissolute,  impious  life,  when  people  are  taught  that  they 
must  seek  the  eternal  election  in  Christ  and  his  holy  Gospel,  as  in  the 

SI 


ft40  FORM    OF    CONCORD. DECLARATION. 

book  of  life.  For  the  Gospel  excludes  no  penitent  sinner,  but  calls 
and  invites  all  poor,  all  troubled,  and  afflicted  sinners  to  repentance, 
to  a  consciousness  of  their  sins,  and  to  faith  in  Christ ;  it  promises 
the  Holy  Spirit  for  purification  and  renovation.  And  thus  this  arti- 
cle affords  grieved  and  agitated  minds  the  firmest  consolation,  to 
know  that  their  salvation  is  not  entrusted  to  their  hands,  else  they 
might  lose  it  much  more  easily  than  Adam  and  Eve  lost  it  in  Para- 
dise,— yes  every  hour  and  moment  it  would  be  vanishing,  were  it  not 
secured  in  the  gracious  election  of  God,  which  he  has  revealed  unto  us 
in  Christ,  out  of  whose  hand  no  one  shall  pluck  us,  John  10,  28 ;  2 
Tim.  2,  19. 

Wherefore,  if  any  one  inculcates  this  doctrine  concerning  the  gra- 
cious election  of  God,  in  such  a  manner  that  afflicted  Christians  can- 
not console  themselves  by  it,  but  are  rather  led  into  despondency,  or 
that  the  impenitent  are  encouraged  in  their  licentiousness ;  it  is  un- 
doubtedly certain  and  true,  that  this  doctrine  is  supported,  not  accord- 
ing to  the  word  and  will  of  God,  but  according  to  human  understanding 
and  the  suggestions  of  the  devil. 

"  For  whatsoever  things  were  written  aforetime,"  as  the  Apostle 
testifies,  "  were  written  for  our  learning,  that  we,  through  patience 
and  comfort  of  the  Scriptures,  might  have  hope,"  Rom.  15,  4.  But 
where  this  comfort  and  hope  are  impaired,  or  taken  away  from  us  en- 
tirely by  the  Scripture,  it  is  certain,  that  the  Scripture  is  understood 
and  explained  contrary  to  the  will  and  intention  of  the  Holy  Spirit. 

In  this  simple,  perspicuous,  salutary  explication,  which  has  a  good 
and  a  permanent  foundation  in  the  revealed  will  of  God,  we  acquiesce, 
we  shun  and  avoid  all  refined,  curious,  and  useless  speculations  and 
controversies.  And  whatever  is  contrary  to  this  simple  and  salutary 
definition  we  reject  and  condemn. 

And  thus  let  this  suffice  concerning  the  controverted  articles,  which 
were  in  dispute  for  a  number  of  years  among  the  theologians  of  the 
Augsburg  Confession,  in  which  some  have  erjed.and  concerning  which 
grave  controversies  or  religious  contentions  arose. 

From  this  our  Declaration,  friends  and  foes,  and  consequently  all, 
can  clearly  perceive,  that  it  is  not  our  purpose,  for  the  sake  of  tem- 
poral peace,  tranquilHty,  and  union,  to  concede  any  thing  that  might 
prove  detrimental  to  the  eternal,  the  immutable  truth  of  God,  (a  thing 
■which  does  not  lie  within  our  power  to  do,)  nor  would  that  peace  and 
union,  which  is  adverse  to  the  truth,  and  tends  to  a  suppression  of  it, 
have  any  permanence :  much  less  are  we  disposed  to  gloss  over  and 
conceal  a  corruption  of  the  pure  doctrine,  and  manifest,  condemnable 
errors.     But  that  union  we  love  from  our  heart?  and  embrace  with 


OF    FOREKNOWLEDGE    AND    ELECTION,  ,  641 

all  our  affections,  and  cordially  desire  on  our  part,  according  to  our 
utmost  abilities,  to  promote,  by  which  the  honor  of  God  is  not  vio- 
lated, the  divine  truth  of  the  holy  Gospel  not  impaired,  the  least  error 
not  insinuated,  poor  sinners  brought  to  true  and  genuine  repentance, 
lifted  up  by  faith,  confirmed  in  new  obedience,  and  thus  justified  and 
eternally  saved  through  the  merit  of  Christ  alone. 

XII.  OF  SEVERAL  FACTIONS  AND  SECTS, 

WHO    HAVE    NEVER    EMBRACED    THE    AUGSBURG    CONFESSION. 

Other  sects  and  factions  also  have  insinuated  themselves  on  every 
side,  who  never  embraced  or  professed  the  Augsburg  Confession, 
whose  names  were  not  expressly  mentioned  in  this  Declaration ;  as, 
for  instance,  the  Anabaptists,  the  Schwenkfeldians,  the  New  Arians, 
and  the  Antitrinitarians.  The  errors  of  these  have  been  unanimously 
condemned  by  all  the  churches  of  the  Augsburg  Confession.  But 
we  did  not  wish  to  speak  concerning  these  errors  in  this  treatise,  un- 
less incidentally,  because  at  this  time  we  had  set  apart  this  Declara- 
tion for  the  purpose  of  refuting  the  calumnies  of  our  pontiffical 
adversaries  chiefly. 

For  with  shameless  lips  they  have  defamed  our  churches  and  our 
teachers  in  all  the  world,  exclaiming  that  no  two  preachers  can 
be  found  who  agree  in  all  and  each  of  the  articles  of  the  Augs- 
burg Confession ;  but  that  they  are  so  divided  among  each  other 
that  they  themselves  do  not  understand  the  Augsburg  Confession  and 
its  proper  sense.  We  have,  therefore,  desired  to  make  a  profession 
concerning  our  agreement,  not  merely  in  a  few,  empty  words  or  names ; 
but  to  lay  down  a  pure,  perspicuous,  distinct  explanation  concerning 
all  such  articles  as  have  been  assailed  and  held  in  dispute  by  the  theolo- 
gians of  the  Augsburg  Confession ;  so  that  all  may  see  that  we  do 
not  attempt  to  conceal  or  cover  over  any  of  these  things  in  an  artful 
manner,  or  conform  with  each  other  only  in  appearance  ;  but  that  we 
wish  to  settle  the  matter  in  reality,  and  so  to  set  forth  our  views  con- 
cerning it,  that  even  our  adversaries  themselves  must  confess  that  in 
b11  these  things  we  adhere  to  the  right,  the  simple,  the  natural,  and 
proper  sense  of  the  Augsburg  Confession  ;  in  which,  through  the  grace 
of  God,  we  desire  to  persevere  constantly  until  the  end  of  our 
days ;  and  so  far  as  it  depends  on  our  service,  we  shall  neither  con- 
nive at  it,  nor  keep  silent,  if  any  thing  contrary  to  this  Confession  be 
introduced  into  our  churches  and  schools,  in  which  the  Almighty  God 
and  Father  of  our  Lord  Jesus  Christ,  has  appointed  us  teachers  and 
pastors. 


642  FORM  OF  CONCORD. — DECLARATION. 

Lest  the  errors  of  the  aforenamed  factions  and  sects  should  be 
tacitly  attributed  to  us,  we  could  not  forbear  to  testify  even  publicly 
before  the  whole  Christian  community,  that  we  have  no  part  nor  com- 
munion with  these  errors,  whether  they  be  few  or  many  ;  but  that  we 
reject  and  condemn  them  altogether,  as  wrong-and  heretical,  and  con- 
trary to  the  Prophetic  and  Apostohc  Scriptures,  and  to  our  Christian 
Augsburg  Confession,  which  is  well  founded  in  the  word  of  God. 
And  these  errors,  indeed,  for  the  most  part,  have  insinuated  themselves 
secretly  in  those  places  and  especially  at  those  times,  (as  is  the  na- 
ture of  fanatical  spirits,)  in  which  neither  room  nor  place  is  given  for  the 
pure  word  of  the  holy  Gospel,  but  all  sincere  teachers  and  professors 
are  persecuted.  For  where  the  thick  darkness  of  popery  still  reigns, 
there  poor,  simple  men,  who  must  perceive  the  manifest  idolatry  and 
false  faith  of  the  papacy,  embrace  in  simphcity,  alas,  whatever  dis- 
agrees with  the  papal  doctrines,  and  is  obtruded  under  the  name  of 
the  Gospel  I 

ERRONEOUS    ARTICLES    OF    THE    ANABAPTISTS. 

We  reject  the  erroneous,  heretical  doctrine  of  the  Anabaptists, — • 
a  doctrine  which  cannot  be  tolerated  either  in  the  church,  or  in  civil, 
or  in  domestic  economy, — where  they  teach : 

1.  That  our  righteousness  before  God  consists,  not  in  the  obedl- 
ence  and  merits  of  Christ  alone,  but  in  our  renovation,  and  in  our 
own  piety  by  which  we  walk  before  God.  But  this  righteousness  of 
the  Anabaptists  is,  for  the  most  part,  based  on  their  own  particular 
ordinances,  and  self-chosen  sanctimoniousness,  as  on  a  new  system  of 
monastic  life. 

2.  That  infants,  who  are  not  baptized,  are  not  sinners  in  the  sight 
of  God,  but  are  righteous  and  innocent,  and  thus  in  their  innocence 
(as  the  Anabaptists  think)  they  are  saved  without  baptism,  of  which 
they  have  no  need.  Thus  they  deny  and  reject  the  whole  doctrine 
concernincr  original  sin,  and  whatever  is  connected  with  it. 

3.  That  infants  are  not  to  be  baptized,  until  they  attain  the  use  of 
their  reason,  and  are  able  to  confess  their  faith  themselves. 

4.  That  the  children  of  Christians,  since  they  are  bora  of  Chris- 
tian and  believing  parents,  are  holy  and  the  children  of  God,  ^ven 
without  and  prior  to  baptism.  For  this  reason  they  do  not  highly 
esteem  infant  baptism,  nor  promote  it, — contrary  to  the  express  words 
of  the  promise  of  God,  which  extends  to  those  alone  who  keep  his 
covenant  and  do  not  desjüse  it,  Cen.  17,  9,  JO. 


OF  FACTIONS  AND  SECTS.  643 

o.  That  a  church  or  a  congregation  in  which  sinners  are  yet  found, 
is  not  a  genuine  Christian  church. 

6.  That  no  one  should  frequent  a  temple,  or  hear  a  sermon  in  it, 
in  which  the  papistical  mass  had  previously  been  read. 

7.  That  no  one  should  have  any  intercourse  with  the  ministers  of 
the  church,  who  preach  the  holy  Gospel  according  to  the  Augsburg 
Confession,  and  censure  the  errors  of  the  Anabaptists ;  neither  should 
he  serve  them  nor  labor  for  them,  but  flee  from  them,  and  shun  them 
as  perverters  of  the  word  of  God. 

8.  That  the  magistracy  is  not  an  office  pleasing  to  God,  under  the 
New  Testament  dispensation. 

9.  That  a  Christian  cannot  bear  the  office  of  magistrate  with  good 
and  inviolate  conscience. 

10.  That  a  Christian  may  not,  with  inviolate  conscience,  exercise 
the  office  of  magistrate  where  the  case  requires  it,  against  the  wick- 
ed ;  nor  may  subjects  invoke  that  power  with  which  the  magistrates 
are  invested. 

11.  That  a  Christian  cannot,  with  good  conscience,  swear  an  oath 
before  a  tribunal,  nor  take  the  oath  of  fealty  to  his  prince  or  sovereign. 

12.  That  the  magistracy  cannot,  with  inviolate  conscience,  punish 
malefactors  with  capital  punishment. 

13.  That  a  Christian  can  neither  hold  nor  occupy  any  possessions; 
as  his  own,  with  clear  conscience,  but  is  under  obligation  to  give  it 
unto  the  church. 

14.  That  a  Christian  cannot,  with  good  conscience,  be  a  landlord, 
nor  a  merchant,  nor  a  cutler. 

15.  That  married  people  may,  on  account  of  a  difference  in  their 
faith,  separate  from  each  other,  and  contract  marriage  with  others  of 
cono-enial  faith. 

16.  That  Christ  did  not  derive  his  body  and  blood  from  the  Vir- 
gin Mary,  but  brought  them  from  heaven  with  him. 

17.  That  he  is  not  true,  essential  God,  but  has  only  more  and 
higher  gifts  and  glory,  than  other  men  have. 

And  other  similar  articles  we  reject  also.  For  the  Anabaptists 
are  divided  into  many  sects  among  themselves,  some  of  which  defend 
more  errors,  and  some  less ;  and  thus  their  whole  sect  is  nothing  else 
in  reality,  but  a  new  monastic  system. 

ERRONEOUS    ARTICLES    OF    THE    SCIRVENXFELDIANS. 

We  also  reject  and  condemn  the  errors  of  the  Schwenkfeldlans,  in 
xvhich  thev  teach: 


644  FORM  OF  CONCORD. DECLARATIOX. 

1.  That  all  those,  who  regard  Christ  as  a  creature  according  to  the 
flesh,  or  to  his  assumed  humanity,  have  no  right  knowledge  of  Christ 
the  reigning  King  of  heaven.  That  the  flesh  of  Christ,  through  .his 
exaltation,  has  so  assumed  all  the  divine  properties,  that  in  might, 
power,  majesty,  and  glory,  it  is  equal  with  the  Father  and  the 
eternal  Word  in  degree  and  condition  of  essence ;  so  that  both 
natures  in  Christ  are  one  and  the  same  essence,  property,  will,  and 
glory,  and  that  the  flesh  of  Christ  belongs  to  the  essence  of  the  holy 
Trinity. 

2.  That  the  ministry  of  the  word, — the  preached  and  heard  word, — 
is  not  a  medium,  through  which  God,  the  Holy  Spirit,  teaches  men, 
and  works  in  them  the  saving  knowledge  of  Christ,  conversion,  re- 
pentance, faith,  and  new  obedience. 

3.  That  the  water  in  baptism  is  not  a  medium  through  which  God 
the  Lord  seals  the  adoption  of  chiUlren,  and  works  regeneration. 

4.  That  bread  and  wine  in  the  holy  sacrament  of  the  Lord's  Supper, 
are  not  the  means  through  which  Christ  distributes  his  body  and  blood. 

5.  That  a  Christian  who  is  truly  regeneratod  through  the  Spirit 
of  God,  can  keep  and  fulfil  the  law  of  God  perfectly  in  this  life. 

6.  That  there  is  no  genuine  Christian  church,  where  no  public  ex- 
communication, or  where  no  regular  process  of  excommunication,  is 
observed. 

7.  That  the  minister  of  the  church,  who  is  not  truly  renewed,  re- 
generated, righteous,  and  pious,  in  his  own  person,  cannot  teach  other 
persons  profitably,  nor  administer  true  and  gennine  sacraments  to 
them. 

ERROR    OF    THE    NEW    AniAXS. 

We  likewise  reject  and  condemn  the  impious  and  blasphemous  dog- 
ma of  the  New  Arians,  in  which  they  assert : — That  Christ  is  not 
the  original,  true,  essential  God,  of  one  eternal,  divine  essence  with 
God  the  Father,  but  is  only  adorned  with  divine  majesty,  subordinate 
and  next  to  God  the  Father. 


ERRONEOUS    ARTICLES    OF    THE    NEW    ANTITRINITARI ANS. 

1.  Again,  where  some  Antitrinitarians  reject  and  condemn  the  an- 
cient, approved  Symbols,  the  Nicene  and  the  Athanasian,  both  as  to 
their  meaning  and  their  expressions,  and  teach,  that  the  Father,  Son, 
and  Holy  Spirit,  are  not  one,  eternal,  divine  essence  ;  but  as  the  Fath- 
er, v^on,  and  Holv  Spirit,  are  three  distinct  persons,  so  also  each  pe^^oß 


OF    FACTIONS    AND    SECTS.  645' 

has  its  distinct  and  separate  essence  from  the  other  persons.  And  yet 
ä11  these  three, — like  three  ditieient  men  separated  from  each 
other  in  their  essence, — are  either  equal  in  power,  wisdom,  majesty, 
and  glory,  or  unequal  in  essence  and  properties  to  each  other. 

2.  That  the  Father  alone  is  true  God. 

These,  and  all  similar  articles,  and  whatever  belongs  to  these  or 
results  from  these,  we  condemn  and  reject  altogether  as  wrong,  false,, 
and  heretical,  and  as  repugnant  to  the  word  of  God,  to  the  three 
Symbols,  to  the  Augsburg  Confession  and  Apology,  to  the  Articles 
of  Smalcald,  and  to  the  Catechisms  of  Luther  :  against  which  errors 
all  pious  Christians  will  and  should  guard  themselves,  as  they  hold 
dear  the  happiness  and  salvation  of  their  souls. 

In  the  presence  of  God,  therefore,  and  before  the  whole  Christian' 
church,  which  now  exists,  and  which  will  exist  after  us,  we  have  de- 
sired to  testify,  that  this  Declaration  now  made,  concerning  all  the 
controverted  articles  already  mentioned  and  explained,  and  no  other, 
is  our  faith,  doctrine,  and  confession  ;  in  which,  by  the  grace  of  God, 
we  shall  appear  with  humble  confidence  before  the  judpment-seat  of 
.Jesus  Christ,  and  render  an  account  for  the  same.  With  mature  de- 
liberation, in  the  fear.of  God  and  the  invocation  of  his  name,  we  have 
subscribed  this  Declaration  with  our  own  hands ;  contrary  to  which 
we  shall  neither  write  nor  speak  any  thing,  either  secretly  or  pub- 
licly, but,  supported  by  the  grace  of  God,  we  shall  firmly  r.dhere  to 
the  doctrines  inculcated  in  it. 


.iPPENDIX, 


A  CATALOGUE  OF  TESTIMONIES 

OF  THE  HOLY  SCRIPTURE  AND  OF  THE  ANCIENT,  PURE  TEACHERS  OF  THE  CHURCH  ;    EX- 
HIBITING   WHAT    THEY    HELD    AND    TAUGHT     IN     REFERENCE    TO    THE     PERSON 
AND     THE     DIVINE     MAJESTY    OF     THE     HUMAN    NATURE     OF     OUR     LORD 
JESUS    CHRIST,    WHO     IS    SEATED     AT     THE     RIGHT    HAND 
OF    THE    ALMIGHTY    POWER    OF    GOD.' 


TO  THE  CHRISTIAN  READER. 

Inasmuch  as  some  have  intimated  without  any  grounds,  that  in  the 
Book  of  Concord  there  is  a  deviation  in  phrases  and  forms  of  expres- 
sion from  the  ancient,  orthodox  churches  and  Fathers,  especially  in 
the  article  concerning  the  person  of  Christ,  and  that  on  the  contrary, 
new,  strange,  self-devised,  unusual,  and  unheard-of  expressions  are 
introduced ;  and  since  the  testimonies  of  the  ancient  churches  and 
Fathers,  to  which  this  book  has  reference,  would  be  somewhat  too 
lengthy  to  be  embodied  in  it,  (which  testimonies  were  afterwards 
presented  to  several  princes  and  electors,  accurately  marked  out,)  a  con- 
siderable number  of  these  testimonies,  arranged  under  different  heads, 
were  appended  to  this  book,  for  the  benefit  of  the  Christian  reader, 
in  which  he  may  perceive  and  readily  discover,  that  nothing  new, 
either  in  doctrine  or  in  form  and  manner  of  expression,  has  been  in- 
troduced into  the  said  book,  but  that  this  mystery  is  taught  and 
treated  even  in  the  same  manner  as  first  of  all  the  holy  Scripture  and 
afterwards  the  ancient,  orthodox  church,  have  done: 


For  example,  in  the  first  place,  the  fact  that  in  the  Book  of  Con- 
cord, in  treating  of  the  unity  of  the  person  of  Christ,  and  of  the  dif- 
ference between  his  two  natures,  as  well  as  of  their  essential  attributes, 
no  deviation  has  been  made  from  the  manner  in  which  the  ancient, 
orthodox  church,  the  Fathers  of  the  same,  and  the  councils,  have 


648  APPENDIX. 

spoken  concerning  these  points ;  namely,  that  there  are  not  two  per- 
sons, but  o)ie  Christ,  and  in  this  person  two  distinct  natures,  the 
divine  and  the  human,  which  are  neither  separated  nor  commingled, 
nor  changed  the  one  into  the  other,  but  each  nature  has  and  retains 
its  essential  attributes,  and  does  not  lay  them  off"  in  eternity  ;  and  that 
the  essential  attributes  of  the  one  nature,  which  are  truly  and  rightly 
ascribed  to  the  whole  person,  never  become  the  attributes  of  the  other 
nature.  This  the  following  testimonies  of  the  ancient,  pure  councils 
prove : 

In  Ephesino  Concilio,  (torn.  1.  concil.  p.  606,)  can.  4:  Si  quis 
voces  scriptures  de  Christo  in  duabus  personis  vel  subsistentiis  divi- 
dit,  et  aliquas  quidem  velut  homini,  qui  praeter  Dei  Verhum  speci- 
aliter  intelligatur,  aptaverit,  aliquas  vero  tamquam  dignas  Deo  soli 
Dei  Patris  verbo  deputaverit,  anathema  sit. 

Canone  O :  Si  quis  audeat  dicere  :  Hominem  Christum  theophoron 
ac  non  potius  Dcum  esse,  tamquam  Filium  per  naturam  veraciter  dix- 
erit,  secundum  quod  Verbum  caro  factum  est,  et  communicarit  sim- 
iliter ut  nos  carni  et  sanguini,  anathema  sit. 

Canone  6 :  Si  quis  non  confitetur  eundera  Christum  Deum  simul 
et  hominem,  propterea  quod  Verhum  caro  factum  est,  secundum 
script uras,  anathema  sit. 

Canone  12  :  Si  quis  non  confitetur  Dei  Verbum  passum  carne,  et 
crucifixum  carne,  et  mortem  carne  gustasse,  factumque  primogeniturn 
ex  inortuis,  secundum  quod  vita  et  vivificalor  est  ut  Deus,  anathemasit. 

That  is  : — In  the  fourth  canon  of  the  council  of  Ephesus  it  is  thus 
resolved :  If  any  one  should  diviiie  the  declarations  of  Scripture 
concerning  Christ  into  two  persons  or  substances,  and  apply  some  of 
them  to  man,  who  should  be  understood  independent  of  the  Father's 
Word,  or  of  the  Son  of  God  especially,  but  ascribe  others  to  the  Son 
of  God  alone,  as  pertaining  only  to  God,  let  him  be  accursed. 

In  the  fifth  canon  thus :  If  any  one  should  dare  to  assert,  that 
the  man  Christ  bears  God,  and  not  much  rather  say  that  he  is  God, 
as  the  natural  Son  of  God,  accordingly  as  the  Word  was  made  tlesh, 
and  partook  even  as  we  do,  of  flesh  and  blood,  let  him  be  accursed. 

In  the  sixth:  If  any  one  should  not  confess,  that  the  one  Christ 
is  both  God  and  man,  and  moreover,  that  the  Word  was  made  ßesh, 
according  to  the  Scripture,  let  him  be  accursed. 

In  the  twelfth :  If  any  one  should  not  confess  that  the  Word  of 
God  tasted  suffering  in  the  flesh,  and  crucifixion  in  the  flesh,  and 
death  in  the  flesh,  and  that  he  became  the  first-born  from  ti)e  dead, 
a-'Tordins:  as  he  is  lif'^,  nnc'  f  hf  vivificalor  as  God,  Icf  him  be  accursed- 


A    CATALOGUE    OF    TESTIMONIES. 


649 


Et  decretum  Chalcedonnnsis  Concilii  citante  Evogrio  lib.  2.  cap. 
4.  sic  habet :  Sequentes  igitur  sanctos  patres,  confitemur  unura  et 
eundera  Filium,  Dominum  nostrum  Jesum  Christum,  et  una  voce 
omnes  deprsedicamus,  eundem  perfectum  in  Divinitate  et  perfectum 
eundem  in  humanitate,  vera  Deum  et  vere  homincm  eundem,  ex  ani- 
ma  rationali  et  corpore,  consubstantialem  Patri  secundum  Divinitatem, 
et  consubstantialem  nobis  secundum  humanitatem,  per  omnia  nobis 
similem  absque  peccato,  ante  ssecula  quidem  ex  Patregenitum  secun- 
dum Divinitatem,  in  extremis  autem  diebus  ipsum  eundera  propter 
nos  et  propter  nostram  salutem  ex  Maria  virgine,  Dei  genetrice  se- 
cundum humanitatem  genitum,  unum  et  eundem  Jesum  Christum, 
Filium  et  Dominum  unigenitum,  in  duabus  naturis  inconfuse,  incon- 
vertibiliter,  indivise,  insegregabiliter  cognitum,  nequaquam  differentia 
naturarum  sublata  propter  unionem,  sed  servata  potius  proprietate 
utriusque  naturae,  et  utraque  in  unam  personam  concurrente,  non 
velut  in  duas  personas  dispertitum  aut  divisum,  sed  unum  et  eundera 
Filium  unigenitum,  Deum,  Verbum  et  Dominum  Jesum  Christum ; 
quemadmodum  olim  prophets  et  de  se  ipso  Christus  ipse  nos  docuit, 
et  patrum  nobis  tradidit  symbolum  (tom.  1.  concil.  p.  154.) 

That  is : — And  the  decree  of  the  council  of  Chalcedon  says :  We 
confess  one  and  the  same  Son,  our  Lord  Jesus  Christ,  who  is  perfect  in 
his  divinity,  and  perfect  in  his  humanity,  true  God,  and  true  man,  who 
has  a  reasonable  soul  and  a  body,  consubstantial  with  the  Father  ac- 
cording to  his  divinity,  and  consubstantial  with  us  according  to  his 
humanity ;  similar  to  us  in  all  things,  sin  excepted  ;  begotten  of  the  Fa- 
ther before  the  beginning  of  time,  according  to  his  divinity  ;  but  in  the 
fulness  of  time  even  this  same  one  was  born  for  us  and  on  account  of  our 
salvation  of  the  Virgin  Mary,  the  mother  of  God,  according  to  his  hu- 
manity, one  and  the  same  Jesus  Christ,  the  only-begotten  Son  and 
Lord,  recognized  in  two  natures  unconfused,  unchangeable,  undivi- 
ded, inseparable  ;  the  difference  of  natures  never  destroyed  on  account 
of  this  union,  hut  rather  the  properties  of  both  natures  preserved,  and 
concurring  in  one  person,  not  as  separated  or  divided  in  two  persons, 
but  one  and  the  same  only-begotten  Son,  God,  Word,  and  Lord 
Jesus  Christ,  See. 

Ita  ctiam  decinia  cplstola  Leonis  synodica  (Ad  Flavianum  cap.  3. 
fol.  92.)  loquitur:  Salva  proprietate  utriusque  natura^  et  in  unara 
cocantc  personam,  suscepta  est  a  raajestate  humilitas,  a  virtute  infir- 
mltas,  ab  seternltate  raortalltas,*  et  ad  resolvendum  conditionis  nostns 
debitum,  natura  inviolaliilis  natura;  est  unita  passibili,  ut  unus  et  idem 
mediator  jioster  ct  raorl  posset  ex  uno,  ct  mori  non  posset  ex  r.ltero. 
"  Ab'tracturr;  pro  concreto. 


650  APPENDIX. 

Item  (cap.  4.  fol.  93.) :  Qui  verus  est  Deus,  idem  verus  est  homo» 
dum  invicera  sunt  et  humilitas  hominis  et  altitude  Deitatis.  Sicut 
enira  Deus  non  mutatur  miseratione,  ita  homo  non  consumitur  digni- 
tate,  agit  enim  utraque  forma  cum  alterius  communione,  quod  pro- 
prium est,  Verbo  scilicet  operante,  quod  Verbi  est,  et  carne 
exsequente,  quod  carnis  est.  IJnum  horum  coruscat  miraculis,  alte- 
rum  succumbit  iniuriis.  Deus  est  per  id,  quod  in  principio  erat  Ver- 
bum,  et  Deus  erat  Verbum,  per  quod  omnia  facta  sunt.  Homo  per 
id,  quod  Verbum  caro  factum  est,  quoclque  factus  est  ex  muliere. 
Item  propter  banc  unitatem  personee  in  utraque  natura  intelligendara, 
et  filius  hominis  legitur  descendisse  de  ccelo,  quum  Filius  Dei  ex 
Maria  virgine  carnem  assumserit. 

Et  rursus  (cap.  5.  fol.  93.)  :  Filius  Dei  crucifixus  dicitur  et  sepul- 
tus,  quum  hsec  non  in  ipsa  Divinitate,  qua  consubstantialis  est  Patri, 
sed  in  naturge  humana;-  sit  infirmitate  perpessus  cet. 

That  is : — Thus  also  the  tenth  epistle  of  Leo  in  the  Synod  declares  : 
The  properties  of  each  nature  secured,  and  united  in  one  person,  humil- 
ity was  received  by  majesty,  infirmity  by  power,  mortality  by  immor- 
tality ;  and,  for  abolishing  the  debt  of  our  condition,  a  nature  impassive 
was  united  with  a  passive  nature ;  so  that  this  same  being,  our  Me- 
diator, might  be  able  to  die  in  the  latter  state,  and  not  able  to  die 
in  the  former. 

Again:  He  who  is  true  God,  the  same  is  true  man,  because  the 
humility  of  man  and  the  exaltation  of  the  Deity,  are  in  union.  For 
as  the  God  is  not  changed  by  compassion,  so  the  Man  is  not  consumed 
by  dignity  ;  for  each  form  in  communion  with  the  other,  performs  that 
which  is  peculiar  to  itself;  the  Word  indeed  working  that  which  is 
of  the  Word,  and  the  Flesh  performing  that  which  is  of  the  flesh. 
One  of  these  shines  with  miracles,  the  other  sinks  down  under  inju- 
ries. He  is  God  because  the  Word  was  in  the  beginning,  and  God 
was  the  Word,  by  whom  all  things  were  made.  He  is  man  because 
the  Word  was  made  flesh,  and  because  he  was  made  of  a  woman. 
Again  :  For  this  union  of  person  is  to  be  understood  in  both  natures, 
and  we  read  that  the  Son  of  man  descended  from  heaven,  when  the 
Son  of  God  assumed  flesh  from  the  Virgin  Mary  ;  and  again  : 

The  Son  of  God,  it  is  said,  was  crucified  and  buried,  this  however 
not  in  his  divinity,  which  is  consubstantial  with  the  Father,  but  in 
his  assumed  human  nature  ho  suffered  intirmity,  &c. 

These  are  the  words  of  both  councils,  of  Ephesus  and  Chalcedon  ; 
and  with  these  all  the  holy  Fathers  accord. 

And  even  this  llie  learned  have  also  hitherto  in  our  schools  desired 
to  show  and  to  explain  bv  the  words  ab^fn-cfurn   and  cc7\r.r(.tiim^ 


A    CATALOGUE    OF    TESTIMONIES.  651 

abstract  and  concrete.  To  which  even  the  Book  of  Concord  has 
reference  in  a  few  words,  inserted  here :  "  All  this  the  learned 
well  know."*  And  the  words  abstract  and  concrete  must  necessa- 
rily be  preserved  in  the  schools  in  their  proper  sense. 

For  concrete  words  are  those  words  wj^ich  show  or  indicate  the 
whole  person  in  Christ;  as,  God,  man.  But  ohstract  ivords  are 
those  words  by  which  the  natures  in  the  person  of  Christ  are  under- 
stood and  expressed  ;  as,  divinity,  humanity. 

According  to  this  difference  it  is  correctly  said,  in  the  concrete : 
God  is  man,  man  is  God.  On  the  contrary,  it  is  incorrectly  as- 
serted, if  it  should  be  said  in  the  abstract :  Divinity  is  humanity, 
humanity  is  divinity. 

And  the  same  is  applicable  to  the  essential  attributes  ;  so  that  the 
attributes  of  the  one  nature  cannot  be  predicated  of  the  other  nature 
in  the  abstract,  as  if  they  w-ere  the  attributes  of  the  other  nature  too. 
Hence,  to  say,  the  human  nature  is  omnipotence,  or  is  from 
eternity,  would  be  false  and  erroneous.  Nor  can  the  attributes 
themselves  be  predicated  of  another,  as  if  it  should  be  said: 
Mortality  is  immortality,  and  iynmorfality  is  mortality;  for 
by  such  expressions  the  difference  between  the  natures  and  their 
attributes  would  be  destroyed,  and  they  would  be  commingled,  and 
changed  into  each  other,  and  thus  equalized. 

But  it  is  necessary  to  know  and  firmly  to  believe,  not  only  that 
the  assumed  human  nature  in  the  person  of  Christ,  has  and  retains 
to  all  eternity  its  essence  and  natural,  essential  attributes,  but  especi- 
ally as  much  depends  on  the  fact,  and  as  the  highest  consolation  of  a 
Christian  is  comprehended  in  it,  to  know  also  from  the  revelation  of 
the  holy  Scripture,  and  to  believe  without  any  doubt,  in  what  majesty 
his  human  nature  was  really  and  actually  placed,  in,  and  through 
the  personal  union,  and  thus  became  a  personal  partaker  of  the  same  ; 
as  it  is  amply  explained  in  the  Book  of  Concord. 

Therefore,  in  order  that  all  may  see,  that  in  the  said  book  no  new, 
strange,  self-devised,  mmeanUoi  paradoxa  and  expressions  have  been 
introduced  on  this  subject  into  the  church  of  God,  the  following  ca-? 
talogue  of  testimonies,  first  of  the  holy  Scripture  and  then  of  the  an- 
cient, orthodox  teachers  of  the  church,  but  especiallj-  of  those  Fathers 
who  were  the  chief  men  and  the  directors  of  the  four  principal  coun- 
cils, is  clearly  demonstrated,  from  which  it  may  be  perceived  how 
thev  discoursed  on  this  matter. 


Book  of  foncori^  pngf"  00' 


652  APPENDIX. 

And  in  order  that  the  Christian  reader  may  the  more  easily  com- 
prehend this  matter  and  judge  of  it,  these  testimonies  are  arranged 
in  several  different  heads,  which  follow. 


I. 

In  the  first  place,  that  the  holy  Scripture,  as  also  the  Fathers, 
when  speaking  of  the  majesty  which  the  human  nature  of  Christ  has 
received  through  the  personal  union,  employ  the  words,  Communi- 
cationis,  commxinionisy  pariicipafionis,  traditionis.  donationis,  svb- 
jedionis,  exaltationis,  dari,  &c. ;  that  is,  communication,  communion, 
participation,  donation,  to  give,  &c. 

Dan,  7, 13, 14  :  Ecce  in  nnbibus  ccsii  quasi  filius  hominis  veniebat 
cet.,  et  dcdit  ei  potestatem,  honorem  et  regnum.  Potestas  ejus  po- 
testas  seterna. 

.lohn  13,  3 :  Sciens,  quia  omnia  dedit  el  Pater  in  manus. 

Matt.  11,  27:  Omnia  mihi  tradita  sunt  a  Palre  meo. 

Matt.  28,  IS :  Data,  est  mihi  omnis  potestas  in  ccrlo  et  in  terra. 

Phil.  2,  9:  Donavit  ci  nomen  super  omnc  nomen  cot. 

Eph.  1,  22 :  Omnia  snhjpcit  sub  pedibus  ejus. 

Psalm  8,  7  ;  1  Cor.  15,  27  ;  Heb.  2,  7  ;  Pliil.  2,  9  :  Propter  quod 
Deus  exaltavit  ipsum. 

That  is : — Daniel  7,  13, 14  :  I  saw,  and,  behold,  one  like  the  Son 
of  man  came  with  the  clouds  of  heaven,  and  came  to  the  Ancient  of 
days,  and  they  brought  him  near  before  him.  And  there  was  given 
him  dominion,  and  glory,  and  a  kingdom,  that  all  people,  nations,  and 
languages,  should  serve  him  :  his  dominion  is  an  everlasting  domin- 
ion, which  shall  not  pass  away,  and  his  kingdom  that  which  shall 
not  be  destroyed. 

John  13,  3:  Jesus  knowing  that  tIjc  Father  had  given  all  things 
into  his  hands. 

Matt.  11,  27  :  All  things  are  delivered  unto  me  of  my  Father. 

Matt.  28,  18  :  All  power  is  given  unto  me  in  heaven  and  in  earth. 

Phil.  2,  9:  God  also  hath  highly  exalted  him,  and  given  him  a 
name  which  is  above  every  name,  &c. 

Eph.  1,  22:  And  hath  put  all  things  under  his  fort ;  1  Cor.  15, 
27  ;  Heb.  2,  7. 

EusEBius  (Demonstr.  Evang.  1.  4.  c.  13.  p.  1G9.  ed,  Paris.  1628.) 
Sed  ilia  quidem  a  se  ipso  communicans  (o  Ao-.o$)  horaini,  hsec  vero  a 
mortali  ipse  non  recipiens.  Item,  mortali  quidem  nolentiarn  divinam 
subministrans,  a  mortali  vei'o  ipse  non  contra  in  i^artcra  aut  commur 
nitatcra  adductus. 


A    CATALOaUE    OF     TESTIMONIES.  653 

Idem  :  Hunc  ipsum  interim  ad  illius  vitae  seternse,  quam  penes  se 
habet,  atque  ad  dignitatis  in  Divinitate  ac  beatitudine  communitatem 
assumens. 

That  is : — The  Word  imparting  the  former  qualities  indeed  from  his 
own  abundance  to  man,  but  not  receiving  the  latter  from  mortality. — 
Communicating  divine  power  to  mortality,  but  not  taken  by  mortal- 
ity into  a  share  or  participation. 

The  Word  made  this  assumed  man  worthy  of  communion  in  the 
Deity,  of  life  eternal,  and  of  happiness. 

Athanasius  in  Epistola  ad  Epictetum  (torn.  1.  op.  p.  589.  ed. 
Colon.)  referente  etiam  Epiphanio  contra  Dimeritas  (Hasres.  77  con- 
tra DimcEritas  t.  2.  op.  p.  1005.  ed.  Col.) :  Non  enim  Verbum  caro 
factum  est,  ut  Deitati  aliqua  accessio  fieret,  neque  ut  Verbum  in  me- 
liorem  slatum  reduceretur,  magis  vero  ipsi  humanse  naturce  accessio 
magna  facta  est  ex  communione  et  unione  Verbi  ad  humanam  naturara. 

That  is : — For  the  Word  was  not  made  flesh  for  the  purpose  of 
adding  any  thing  to  the  Deity,  nor  for  the  purpose  of  restoring  the 
Word  to  a  better  condition  ;  but  much  rather  was  there  a  great  acces- 
sion made  to  the  human  nature  itself,  by  communion  and  union  of  the 
Word  to  the  human  nature. 

Epiphanius  Hffiresi  69,  (contra  Ariomanitas)  p.  344  (p.  805  ed. 
Col.) :  Caro,  qucc  ex  Maria  et  ex  nostro  genere  erat,  transformaba- 
tur  in  gloriam  (in  transfiguratione)  insuper  acquirens  gloriam  Deita- 
tis,  honorem,  perfeetionem  et  gloriam  ccelestem,  quam  caro  ab  initio 
non  habebat,  sed  ibi  earn  in  cognitione  scilicet  Dei  Verbi  accepit. 

That  is  : — The  flesh,  which  was  from  Mary  and  our  species,  was 
transformed  into  glory  (by  transfiguration)  and  obtained,  moreover, 
the  glory  of  the  Deity, — that  honor,  perfection,  and  heavenly  glory, 
which  the  flesh  did  not  have  from  the  beginning,  but  it  has  received 
it  in  the  communion  with  the  Word  of  God. 

Ci'RTLLus  lib.  5.  Dialog,  (t.  5.  p.  562.  ed.  Par.  1638.)  :  Quomodo 
ergo  vivificat  caro  Christi?  Et  respondet,  secundum  unionem  cum 
vivente  Verbo,  quod  et  sua^  naturoc  bona  proprio  corpori  communia 
solet  facere. 

That  is: — How,  then,  does  the  flesh  of  Christ  vivify?  Reply: 
By  tnea"ns  of  its  union  with  the  living  Word,  which  Word  is  wont  to 
make  common  liis  «rooiiness  or  efficacy  with  his  own  body. 

Theodoj^etus  Eph.  1.  (t.  3.  p.  297.  ed.  Par.  1642.) :  Quod  vero 
assumta  ex  nobis  natura  ejusdera  honoris  cum  eo,  qui  assumsit,  si£ 
particeps,  ut  nulla  videatur  adorationis  differentia,  sed  per  naturam, 
qu»  cernitur,  adoretur,  quce  non  cernitur,  Divinitas,  hoc  vero  omne 
miraculnm  snprrat.- 


654  APPKNDIX. 

That  is : — But  that  the  nature  assumed  from  us,  became  a  partaker 
of  his  honor  with  him  who  assumed  it,  so  that  no  difference  of  ado- 
ration is  discerned,  but  through  the  nature  which  is  perceived,  the 
divinity  is  adored  which  is  not  perceived :  but  this  surpasses  ali 
miracles. 

Damascenus  lib.  3.  cap.  7.  et  15 :  Divina  natura  proprias  suas 
excellentias  seu  glorificationes  carni  communicat  seu  impertit,  ipsa 
vero  in  se  passionura  carnis  raanet  expers. 

Idem  cap.  1 9  :  Caro  operant!  Deitati  Verbi  communicat,  cum  quod 
divinae  operationes  per  corpus  tamquam  per  Organum  perficiantur, 
tum  quod  unus  et  idem  sit,  qui  divina  et  humana  operetur.  Nosse 
enim  oportet,  quod  sicuti  sancta  ejus  mens  etiam  naturales  suas  op- 
erationes operatur  cet.  Et  simul  communicat  etiam  Deitati  Verbi 
operant!  et  gubernanti,  ipsa  etiam  intelligens,  cognoscens  et  disponens 
totum  Universum,  non  ut  nuda  hominis  mens,  sed  ut  Deo  secundum 
liypostasin  counita,  et  Dei  mens  constituta. 

That  is  : — The  divine  nature  has  communicated  or  imparted  its  own 
excellence  or  crlorification  to  the  flesh,  but  that  nature  in  itself  re- 
mains  free  from  the  suffering  of  the  flesh. 

The  flesh  contributes  to  the  operation  of  the  Divine  Word,  because 
divine  operations  are  performed  through  the  body  as  through  an  or- 
gan, and  also  because  he  w^ho  performs  divine  and  human  operations, 
is  one  and  the  same  being.  For  it  ought  to  be  observed,  that  even  as 
his  holy  mind  performs  its  own  natural  operations,  &c.  And  at  the 
same  time  this  holy  mind  contributes  to  the  operation  and  government 
of  the  divine  Word,  know'ing,  observing,  and  arranging  the  whole 
universe,  not  as  the  limited  mind  of  man,  but  as  a  mind  personally 
united  with  God, — a  mind  constituted  out  of  God. 

II. 

That  Christ  has  received  this  majesty  in  time,  not,  however,  ac- 
cording to  his  divinity  or  divine  nature,  but  according  to  his  assumed 
human  nature,  or  to  his  flesh,  as  man,  or  as  the  Son  of  man,  human- 
Has,  raiione  corporis  seu  humanitatis,  propter  carncin  quia  honWy 
aut  Fil'us  hominis. 

Heb.  1,  3 :  Facta  purgatione  peccatorum  jjer  se  ipsum,  sedet  ad 
^  dexteram  majestatis  in  excelsis. 

Heb.  2,  8,  9 :  Videmus  Jesum  propter  passionem  mortis  gloria  et 
honore  coronatura,  et  constitutum  super  omnia  opera  manuum  Dei, 
tt  omnia  ei  subjecta  sub  pedibus  ejus. 

Luke  32,  69 :  Ex  hoc  erit  ßlius  hominis  sedens  a  dextris  virtutis 
J)d. 


A    CATALOGUE    OF    TESTIMONIES/  65l5 

Luc.  1,  32,  33 :  Et  dabit  ei  Dominus  Deus  sedem  David  patris, 
et  regnabit  in  ceterniim,  et  regni  ejus  non  erit  finis. 

Job.  5,  26,  27  :  Dedit  Filio  babere  vitam  in  se  ipso,  et  potestatem 
tJedit  ei  etiam  judicium  facere,  c^vim  filius  hominis  est, 

Tbat  is :— Heb.  1,  3 :  Who,  wben  he  had  by  himself  purged  our 
sins,  sat  down  on  the  right  hand  of  the  Majesty  on  high. 

Heb.  2,  8,  9  :  But  now  we  see  not  yet  all  things  put  under  him  : 
but  we  see  Jesus,  who  was  made  a  little  lower  than  the  angels,  for 
the  suffering  of  death,  crowned  with  glory  and  honor. 

Luke  22,  69  :  Hereafter  shall  the  Son  of  man  sit  on  the  right  hanti 
of  the  power  of  God. 

Luke  1,  32,  33  :  And  the  Lord  God  shall  give  unto  him  the  throne 
of  his  father  David.  And  he  shall  reign  over  the  house  of  Jacob 
forever;  and  of  his  kingdom  there  shall  be  no  end. 

John  5,  20,  27:  For  as  the  Father  hath  life  in  himself,  so  hath 
he  given  to  the  Son  to  have  hfe  in  himself:  and  hath  given  him  au- 
thority to  execute  judgment  also,  because  he  is  the  Son  of  man, 

Athanasius  apud  Theodoretum  Dialog.  2.  p.  330 :  QuEecumque 
scriptura  dicit  Christum  in  tempore  accepisse,  propter  humanitatem 
dicit,  non  propter  Divinitatem. 

That  is :— Whatever  the  Scripture  says  that  Christ  has  received 
in  time,  is  said  concerning  his  humanity,  and  not  concerning  his 
divinity. 

Athanasius  Oratione  contra  Arianes  2.  et  4.  (f.  347  et  490  sq. 
492.  ed.  Colon.  1686.) :  Scriptura  non  intelligit  substantiam  Verbi 
exaltatmn,  sed  ad  humanitatem  ejus  hoc  spectat,  et  propter  carnem 
exaltari  dicitur.  Quum  enim  ipsius  sit  corpus,  merito  ipse  ut  homo^ 
ratione  corporis,  humanitu s  ex^ili^vi  et  accipere  memoratur,  eo  quod 
corpus  illa  recipiat,  qute  Verbum  semper  possidebat,  secundum  suam 
ex  Patre  Deitatem  et  perfectionem.  Dicit  igitur  se  potestatem  ac- 
cepisse ut  hominem,  quam  semper  habet  ut  Deus.  Dicitque  (glori- 
fica  me)  qui  alios  glorificat,  ut  ostendat  carnem  se  habere  istarum 
rerura  indigam.  Ac  proinde  came  sues  humanitatis  banc  glorifica- 
tionem  accipiente,  ita  loquitur,  quasi  ipse  earn  accepisset. 

Illud  enim  ubique  animadvertendura,  nihil  eorum,  qua  dicit  se  ac- 
cepisse, in  tempore  scilicet,  ita  se  accepisse,  quasi  noh  habuisset; 
habebat  emm  illa  utpote  semper  ut  Deus  et  Verbum.  Nunc  autem' 
dielt  humanitus  se  accepisse,  ut  carne  ejus  in  ipso  accipiente  in  pos- 
terum  ea  ex  carne  illius  in  nos  firmiter  pössidenda  traderentur. 

Idem:  De  suscepta  Humanitate  contra  Apollinarium  (p.  603  et 
en.  ed.  Colon.  1686.) :  Quum  Petrus  dicit  Jesum  factum  Dominum 
tt  Christum  a  Doo,  non  de  Divinitafe  eins  loquitur,  -^ed  de  hnnani- 

83        '    • 


656  APPENDIX. 

täte.  Verbum  ejus  semper  erat  Dominus,  neque  post  crucem  priraum 
factus  est  Dominus,  sed  humanitatem  ejus  Divinitas /ea7  Dominum 
et  Christum. 

Item  :  Qusecunque  scriptura  dicit  Filium  accepisse,  ratione  corpo- 
ris accepta  intelligit,  corpusque  illud  esse  primitias  ecclesiae.  Pri- 
mum  igitur  Dominus  suum  corpus  excitavit  et  exaltavit,  posthac 
autem  membra  sui  corporis.  Quibus  verbis  Athanasius  explicavit, 
quod  paulo  post  ad  universamecclesiam  etiam  suomodo  accommodavit. 

That  is : — The  Scripture  does  not  understand  the  substance  of  the 
Word  to  be  exalted,  but  this  exaltation  relates  to  his  huma7iity,  and 
according  to  the  flesh  he  is  said  to  be  exalted.  For  since  it  has  be- 
come his  body,  he  himself  as  man,  is  properly  said  to  be  exalted  and 
to  receive  exalted  endowments,  in  regard  to  his  humanity  by  reason 
of  his  body,  because  this  body  received  those  endowments  which  the 
Word  always  possessed,  according  to  his  divinity  and  perfection 
which  he  has  of  the  Father.  Therefore,  he  says  himself  that  as 
tnan  he  has  received  that  power  which  he  always  had  as  God.  And 
he,  who  glorifies  others,  says  "glorify  me,"  in  order  to  show  that 
he  himself  has  flesh  in  need  of  these  endowments.  And  therefore, 
his  flesh  having  received  this  glorification  according  to  his  human- 
ity, he  speaks  as  if  he  himself  had  received  it. 

This  must  be  universally  observed,  that  none  of  those  endowments 
which  he  says  he  received  in  time  indeed,  he  received  as  if  he  did  not 
possess  them  already  ;  for  as  God  and  the  Word,  he  always  had  them. 
But  now  he  says  that  he  has  received  these  endowments  after  the 
manner  of  men,  as  his  flesh  has  received  them,  and  henceforth 
they  are  given  unto  us  from  this  flesh  to  possess  perpetually. 

Again:  When  Peter  says,  Jesus  was  made  Lord  and  Christ,^  of 
God,  he  speaks,  not  concerning  his  divinity,  but  concerning  his  hu- 
manity. His  Word  was  always  Lord  ;  nor  was  he  first  made  Lord 
after  his  crucifixion,  but  his  divinity  has  constituted  his  humanity 
Lord  and  Christ. 

And  again:  Whatever  the  Scripture  says  the  Son  has  received,  it 
understands  to  be  received  according  to  his  body,  and  that  this  hotly 
is  the  first  fruits  of  the  church.  The  Lord,  therefore,  raised  and  ex- 
alted his  body  first;  but  afterwards  the  members  of  his  body.  By 
these  words  Athanasius  explains  what  he,  a  little  afterwards  in  his 
way,  accommodates  even  to  the  whole  church. 

Basilius  Magnus  contra  Eunomium  lib.  4  (p.  769.  ed.  Paris.)  : 
Quod  Dominus  celebratur  et  accepit  noraen  suj^er  omne  nomen  ; 
iur.i:   Data  est   milii  orn::is  potcstas  in  cxlo  et  in  Icrnv,  ego  vi'>o 


A    CATALOGUE    OF    TESTIMONIES.  657 

propter  Patrem,  glorifica  me  ea  gloria,  quam  ante  mundum  habui 
apud  te  cet.,  hoc  est :  ilia  intelligere  oportet  de  incarnatione  et  non 
de  Deitate. 

That  is : — These  declarations :  The  Lord  was  exalted  and  re- 
ceived a  name  which  is  above  every  name ;  again :  All  power  is 
given  unto  me  in  heaven  and  in  earth;  I  live  by  the  Father;  glo- 
rify me  with  that  glory  which  I  had  with  thee  before  the  world  was, 
&c. — must  be  understood  concerning  the  Incarnation,  and  not  con- 
cerning the  divinity. 

Ambrosius  lib.  5.  de  Fide  cap.  6.  (torn.  2.  p.  109.) :  Didicisti, 
quod  omnia  sibi  ipsi  subjicere  possit  secundum  operationem  utique 
Deitatis :  disce  nunc,  quod  secundum  carnem  omnia  subjecta  accipiat, 
sicut  scriptum  est  Eph.  1 :  Secundum  carnem  igitur  omnia  ipsi 
suhjecfa  traduniur. 

Idem  lib.  5.  cap.  2.  (p.  99.)  :  Non  enim  Deus  suae  sedis  apostolis 
dat  consortium,  Christo  vero  secundum  humanitatem  datur  consor- 
tium divinte  sedis. 

Et  cap.  6.  (p.  108.)  :  In  Christo  communis  secundum  carnem  na- 
tura praerogativam  sedis  ccslestis  meruit. 

That  is : — You  have  learnt  that  he  can  subject  all  things  unto 
himself  according  to  his  operation,  and  to  that  of  the  Deity :  learn 
now,  that  all  things  are  received  in  subjection  to  him  according  to 
his  flesh,  as  it  is  written,  Eph.  1 :  According  to  the  flesh,  therefore, 
all  things  are  given  in  subjection  to  him. 

For  God  gave  not  to  the  Apostles  the  fellowship  of  his  seat,  but 
to  Christ  according  to  his  humanity,  he  gave  the  fellowship  of  his 
divine  seat. 

According  to  the  flesh  the  common  nature  in  Christ  merited  the 
prerogative  of  this  heavenly  seat. 

Chrysostomus  Ebr.  1.  serm.  3,  p.  117.  (torn.  4.  homilia  3.  p. 
1493.)  :  Secundum  carnem  discens :  Et  adorent  ipsum  omnes  angeli 
Dei. 

That  is :— The  Father  commanded  that  according  to  the  flesh, 
Christ  should  be  adored  by  all  the  angels. 

Theophylactus  in  Job.  3.  (p.  235.  [ed.  Paris.  1631.  f.  605.]): 
Pater  omnia  dedit  in  manum  Filii  juxta  humanitatem. 

That  is:— The  Father  gave  all  things  into  the  hands  of  the  Son 
according  to  his  humanity. 

(EcuMEMus  ex  Chrysost.  Ebr.  1.  (tom.  2.  op.  p.  324.  ed.  1631.)  : 
Quatenus  Dens  est  Filius,  ssternum  habet  thronum.  Thronus  tuus, 
i.nquit  Deus,  in  sseculum  sa^culi.  Non  enim  post  cruCem  et  passionem 
hoc  honore  ut  Deus  dignus  habitus  fuit,  sed  accepit  ^it  homo,  quod 


658  APPENDIX. 

babebat  ut  Deus.     Et  paulo  post :  Ut  homo  igitur  audit :  Sede  a 
dextris  raeis.     Ut  enim  Deus  aiternura  babet  imperiura. 

That  is : — Inasmuch  as  he  is  God,  he  has  an  everlasting  throne. 
Thy  throne,  says  God,  is  from  everlasting  to  everlasting.  For  after 
his  crucifixion  and  passion  he  as  God  had  no  need  of  this  honor,  but 
as  man  he  received  that  which  he  had  as  God.  And  a  little  after- 
wards:  As  man,  therefore,  he  hears :  "  Sit  thou  on  my  right  hand." 
For  as  God  he  has  eternal  dominion, 

Cyrillus  lib.  9.  Thesauri  cap  3.  (torn.  2.  p.  110.)  :  In  potestatem 
dominandi  ut  homo  ascendit. 

Idem  lib.  11.  cap.  17 :  Gloriam  suara,  quam  semper  habuit  ut 
Deus,  ut  homo  petiit ;  nee  quia  gloriae  propriae  unquam  expers  fait, 
hsec  ab  eo  dicuntur,  sed  quia  in  gloriam,  quae  sibi  semper  adest  ut 
Deo,  proprium  templum  subducere  volebat. 

Idem  lib.  2.  ad  Reginas  :  Accepisse  gloriam,  potestatem  et  regnum 
super  omnia,  referendum  est  ad  conditiones  humanitatis. 

That  is; — Into  the  power  of  dominion  he  ascended  as  man. 
His  glory,  which  he  always  possessed  as  God,  he  sought  as  man; 
this  was  done  by  him,  not  that  he  was  ever  destitute  of  his  own 
glory,  but  because  he  wished  to  bring  his  own  peculiar  temple  into 
the  glory  which  is  always  present  with  him  as  God. 

The  fact  that  he  received  glory,  ppwer,  and  dominion  over  all 
things,  must  be  refered  to  the  conditions  of  his  humanity. 

Theodoretus  in  Ps.  2.  (tom.  1.  p.  242.)  :  Christus  quura  natura 
Dominus  sit  ut  Deus,  etiam  ut  homo  Universum  imperiura  accipit. 

In  Ps.  110.  (tom.  1.  p.  242.):  Sede  a  dextris  meis:  humanitus 
hoc  dictum  est.  Ut  enim  Deus  sempiternum  habet  imperium,  sic  uf 
homo  accepit,  quod  ut  Deus  habebat.  Ut  homo  igitur  audit :  Sede 
a  dextris  raeis ;  nara  ut  Deus  sempiternum  habet  imperium. 

Idem  Ebr.  1.  (tom.  2.  p.  154.) :  Christus  semper  accepit  ab  an- 
gelis  cultum  et  adorationera,  erat  enira  semper  Deus,  jam  autem  ado- 
rant  ipsura  etiara  ut  hominem. 

That  is : — Since  Christ  as  God  is  Lord  by  nature,  he  also  as  man 
has  received  universal  power. 

Sit  on  ray  right  hand ;  this  is  said  in  reference  to  his  humanity. 
For,  since  he,  as  God,  has  everlasting  dominion  ;  so,  as  man,  he  has  re- 
ceived that  which  he  had  as  God  :  therefore,  as  man  he  hears  the 
declaration  :  Sit  thou  on  my  right  hand .;  for  as  God  he  had  everlast- 
ing dominion. 

Christ  always  received  honor  and  adoration  from  the  angels ;  for 
he  was  always  God.     But  new  tliey  adcrc  him  also  as  vian. 


A    CATALOGUE    OF    TESTIMONIES.  G59 

Leo  Epist  23.  (fol.  99.  Ep.  [23  et  83.]  46  et  97.  f.  261  et  317, 
jßd.  Lugd.  1700.)  tractans  locum  Eph.  1.  inquit:  Dicant  adversarii 
verilatis,  quando  oranipotens  Pater,  vel  secundum  quam  naturam 
Filium  suura  super  omnia  evexerit,  vel  cui  substantise  cuncta  sub- 
jecerit?  Deitati  enim,  ut  creatori,  semper  subjecta  fuerunt.  Huic 
si  addita  potestas,  si  exaltata  sublimitäs,  minor  erat  provehente,  nee 
habebat  divitias  ejus  naturae,  cujus  indiguit  largitate ;  sed  talia  scn- 
tientem  in  societatem  suam  Arius  rapit. 

Idem  Epist.  83.  (fol.  134.) :  Licet  Deitatis  et  humanitatis  in 
Christo  una  prorsus  eademque  persona  :  exaltationem  tamen  et  no- 
men  super  omne  nomen  ad  eam  intelligimus  pertinere  formam,  quae 
ditanda  erat  tantas  glorificationis  augmento.  Non  enim  per  incarna- 
tionem  aliquid  decesserat  Verbo,  quod  ei  Patris  munere  redderetur. 
Forma  autera  servi  huraana  est  humilitas,  quse  in  gloriam  divinae 
potestatis  erccta  est,  ut  nee  sine  homine  divina  nee  sine  Deo  ageren- 
tur  humana. 

Ibidem :  Quidquid  in  tempore  accepit  Christus,  secundum  hominem 
accepit,  cui,  quae  non  habuit,  conferuntur.  Nam  secundum  potentiam 
Verbi,  indifferenter  omnia,  quae  habet  Pater,  etiam  Filius  habet. 

That  is : — The  adversaries  of  the  truth  may  ask,  when,  or  accord- 
ing to  what  nature,  did  the  omnipotent  Father  elevate  his  Son  above 
all  things,  or  according  to  which  substance  did  he  subject  all  things 
to  him  ?  For,  to  the  divinity  as  Creator  they  were  always  subject. 
If  power  was  added  to  him,  if  sublimity  was  exalted,  he  must  previ- 
ously have  been  less ;  nor  had  he  the  riches  of  his  nature,  in  the  ful- 
ness of  which  he  was  deficient ;  but  any  one  entertaining  such  views 
Arius  claims  for  his  sect.  , 

Although  the  divinity  and  the  humanity  in  Christ  are  entirely  one 
and  the  same  person,  yet  we  understand  that  the  exaltation  and  the 
name  above  every  name,  pertains  to  that  form  which  was  to  be  en- 
riched with  the  increase  of  so  much  glory.  For  through  the  incar- 
nation the  Word  did  not  decrease  any  thing,  which  should  be  given 
unto  him  again  as  a  gift  of  the  Father.  But  the  form  of  servant  is 
the  humility  of  man,  w^hich  was  elevated  into  the  glory  of  divine 
power ;  so  that  without  the  humanity  nothing  divine,  and  without 
the  divinity  nothing  human,  should  be  transacted. 

Whatever  Christ  has  received  in  time,  he  has  received  as  many 
upon  whom,  that  wiiich  he  had  not,  was  conferred.  For  according 
to  the  power  of  the  Word,  the  Son  also  has  without  any  discrimina- 
tion that  which  the  Father  has. 

ViGiLius  lib.  5.  contra  Eutychen  (ep.  66  sq.  ed.  Divion.  1664. 
4.) :  Divina  natura  non  indigrt  honoribus  sublimari,  dignitatis  pro- 


6G0  APPENDIX. 

fectibus  augeri,  potestatem  cceli  et  terra?  obedientiffi  raerito  accipere. 
Secundum  carnis  naturam  igitur  ilia  adeptus  est,  qui  secundum  na- 
turam  Verbi  borum  nibil  eguit  aliquando.  Num  quid  enim  potesta- 
tem et  dominium  creatura?  suce  conditor  non  babebat,  ut  novissimis 
temporibus  muneris  gratia  bis  potiretur? 

Tbat  is : — Tbe  divine  nature  needed  not  to  be  exalted  witb  hon- 
ors, to  be  enlarged  with  accumulations  of  dignity,  to  receive  the 
power  of  heaven  and  earth  by  the  merit  of  obedience.  According 
to  the  nature  of  the  flesh,  therefore,  he  acquired  these  endowments, 
who,  according  to  the  nature  of  the  Word,  was  never  destitute  of 
them.  For,  had  not  the  Creator  power  and  dominion  over  his 
creature,  that  in  those  latter  times  he  should  obtain  these  gifts 
through  grace  ? 

NiCEPHoaus  lib.  1.  cap.  36.  (fol.  86.):  Christus  a  discipulis  in 
Galilese  raonte  conspicitur,  et  ibi  a  Patre  summam  potestatem  cceli 
.et  terrffi  sibi,  juxta  hiimanitatem  scilicet,  traditam  esse  confirmat. 

That  is : — Christ  was  seen  on  the  mount  in  Galilee  by  his  disci- 
ples, and  there  he  proved  that  the  highest  power  in  heaven  and  in  earth 
was  given  him  by  the  Father,  namely,  according  to  his  huinanity. 

III. 

That  the  holy  Scripture  first  of  all,  and  then  the  holy  Fathers  of 
the  pure  and  primitive  church,  in  treating  this  mystery,  employ  ab- 
stract terms,  or  such  words  as  have  express  reference  to  the  human 
nature  in  Christ;  for  instance,  that  the  human  nature  has  received 
and  exercises  this  majesty  in  deed  and  in  truth. 

JoL  6,  55 :  Caro  mm  est  cibus  et  sanguis  7neus  vere  est  potus. 
Qui  manducat  imam  carnem  et  bibit  77ieum  sangu'mcm,  habet  vitam 
sgternam. 

1  Job.  1,  7 :  Sanguis  Jesu  Christi,  Filii  Dei,  cmundat  nos  ab 
omni  peccato. 

Ebr.  9,  14:  Sanguis  Christi,  qui  per  Spii-itum  Sanctum  se  ipsum 
obtulit  immaculatum  Deo,  emundat  conscientiara  nostram  ab  operibus 
mortuis,  ad  serviendum  Deo  viventi. 

Matt.  26,  26,  27,  23  :  Accipite,  manducate,  hoc  est  corjms  meum. 
Bibite  ex  hoc  omnes,  hie  est  sanguis  meus  novi  testamenti. 

That  is  : — John  6,  öö  :  My  flesh  is  meat  indeed,  and  my  blood  is 
drink  indeed.  He  that  eateth  my  liesh,  and  drinketh  my  blood,  hath 
everlasting  life. 

1  John  1,7:  The  blood  of  Jesus  Chiist  his  Son  clopr.^etb  u<:  from 
all  sin 


A    CATALOGUE    OF    TESTIMONIES. 


661 


Heb.  9,  14  :  The  blood  of  Christ,  who  through  the  eternal  Spirit 
offered  himself  without  spot  to  God,  shall  purge  your  conscience  from 
dead  works  to  serve  the  living  God. 

Matt.  26,  26,  27,  28  :  Take,  eat ;  this  is  my  body.  Drink  ye  all 
of  it;  this  is  my  blood  of  the  new  testament. 

EusTACHius  apud  Theodoretum  dialogo  2.  (p.  40.) :  Huic  igitur 
prsedixit  fore,  ut  sederet  (Christus  homo)  in  throno  sancto,  signifi- 
cans  sessurura  eum  in  eodem  throno  cum  divinissimo  Spiritu,  propter 
Deura  inhabitantem  in  ipso  inseparabiliter. 

Idem  apud  Gelasium :  Homo  Christus,  qui  profecit  sapientia,  ffitate 
et  gratia,  rerum  universarum  Imperium  accepit. 

Idem  ibidem  :  Christus  ipso  corpore  ad  proprios  venit  apostolos 
dicens :  Data  est  mihi  omnis  potestas  in  ccelo  et  in  terra  ;  quam  po- 
testatem  accepit  extrinsecus  templum  et  non  Deus,  qui  templum  illud" 
praecipua  pulcritudine  esdificavit. 

That  is : — The  human  nature  of  Christ  is  seated  upon  the  same 
throne  wüth  the  divine  Spirit,  because  God  dwells  inseparably 
in  it. 

The  man  Christ,  who  increased  in  wisdom,  age,  and  benevolence, 
has  received  dominion  over  all  things. 

Christ  in  his  own  body  came  to  his  own  Apostles,  saying :  All 
power  is  given  unto  me  in  heaven  and  in  earth ;  which  power  the 
external  Temple,  and  not  God  who  erected  that  temple  with  special 
beauty,  has  received. 

Athanasius  de  Ariana  et  Catholica  Confessione  (tom.  2.  op.  p. 
579.  ed.  Colon.)  :  Deus  non  est  mutatus  in  humanara  carnem  vel  sub- 
stantiam,  sed  in  se  ipso,  quam  assumsit,  glorificabat  naturam,  ut  hu- 
mana,  infirma  et  mortalis  caro  atque  natura  divinain  profecerit  in 
gloriam,  ita  ut  omnem  potestatem  in  coelo  et  in  terra  habeat,  quam, 
antequam  a  Verbo  r.ssnmeretur,  non  habebat. 

Idem  (1.  c.  p.  Ö97  et  603.) ;  De  suscepta  Humanitate  contra  Apol- 
linarium  (p.  530.)  :  Paulus  Phil,  2.  de  templo  loquitur,  quod  est  cor- 
j)us  suum.  Non  enim  qui  altissimus  est,  sed  caro  exaltatur,  et  carni 
sure  dedit  nomen,  quod  est  super  omne  nomen,  ut  scihcet  in  nomine 
.Tesu  Hectntur  omne  genu,  et  omnis  lingua  confiteatur,  quod  Jesus 
Christus  sit  Dominus  in  gloi-ia  Patris.  Et  addit  regulam  generalem  : 
Quando  scriptura  loquitur  de  glorificatione  Christi,  de  came  loquitur, 
quie  percepit  gloriain.  Et  qua:cunque  scriptura  dicit  accepisse  Fi- 
iium,  raiione  humaidtaiis  \\\\\]S,  v.^Mi  Divinitatis  loquitur ;  ut  quum 
dicit  apostolus,  quod  in  Christo  habitet  omnis  pleriitudo  Deitatis  cor- 
poralitcr,}'V'n)tu(!ii;cnii!IiUi]?*/ic"«/';ic  Christihabitai-x'intclligcndumcst. 


662  At>PENDIX. 

Idem  apud  Theodoretum  Dialog.  2.  (tonii  3.  p*  286.) :  Corpus  est, 
cui  dicit  Dominus :  Sede  a  dextris  meis. 

That  is : — God  is  not  changed  into  human  flesh  or  substance,  but 
he  glorified  that  nature  in  himself,  which  he  assumed,  in  order  that 
the  human,  the  infirm,  and  mortal  flesh  and  nature  might  be  brought 
into  divine  glory  ;  so  that  it  has  all  power  in  heaven  and  in  earth, 
which,  before  it  was  assumed  by  the  Word,  it  had  not. 

Paul,  Phil.  2,  speaks  concerning  the  Temple  which  is  Jiis  body ; 
for  not  he  who  is  Most  High,  but  the  flesh  was  exalted,  and  to  his 
flesh  he  gave  a  name  which  is  above  every  name,  so  that  at  the 
name  of  Jesus  every  knee  shall  bow,  and  every  tongue  shall  confess 
that  Jesus  Christ  is  Lord  in  the  glory  of  the  Father.  And  he  adds 
this  general  rule :  Whenever  the  Scripture  speaks  concerning  the  glo- 
rification of  Christ,  it  speaks  concerning  the  flesh,  which  received 
this  glory.  And  whatever  the  Scripture  says  the  Son  has  received, 
it  says  by  reason  of  his  humanity,  and  not  of  his  divinity ;  as,  for 
instance,  when  the  Apostle  says  that  in  Christ  dwells  all  the  fulness 
of  the  Godhead  bodily,  we  must  understand  that  this  plenitude  dwells 
in  the  flesh  of  Christ. 

It  is  the  body,  to  which  the  Lord  said  :  Sit  thou  on  my  right  hand. 

Athanasius  de  Incarnatione,  sicut  citatur  apud  Cyrillum  in  de- 
fensione  anathematismi  8,  et  in  libro  de  recta  fide  ad  Reginas :  Si 
quis  dicat  inadorabilem  Domini  nostri  carnem,  ut  hominis,  et  non 
adorandam  ut  Domini  et  Dei  carnem,  hunc  anathematisat  sancta  et 
catholica  ecclesia. 

Idem  (de  susc.  Human,  p.  603.  ed.  Colon.)  :  Qucecunque  scriptura 
dicit  Filium  accepisse,  ratione  corporis  accepta  intelligit,  corpusque 
illud  esse  primitias  ecclesise.  Primum  igitur  Dominus  suum  corpus 
excitavit  et  exaltavit,  posthac  autem  et  membra  sui  corporis. 

That  is : — If  any  one  should  say  that  the  flesh  of  our  Lord  is  not 
adorable,  as  that  of  man,  and  that  it  must  not  be  adored,  as  the  flesh 
of  the  Lord  and  of  God,  let  him  be  accursed  by  the  holy  and  Cath- 
olic church. 

Whatever  the  Scripture  says  the  Son  has  received,  it  implies, — 
received  by  reason  of  his  body, — and  this  body  is  the  first  fruits 
of  the  church.  The  Lord,  therefore,  raised  up  and  exalted  his  body 
first,  but  afterwards  also  the  members  of  his  body. 

HiLARius  lib.  9.  (p.  136.)  :  Ut  ita  homo  Jesus  maneret  in  gloria 
Dei  Patris,  si  in  Verbi  gloriam  caro  esset  unita,  et  gloriam  Verbi 
caro  assumta  teneret.* 

•Concietum  pro  abstracto. 


A    CATALUGUE    OF    1 ESTIMUNIES. 


663 


That  is:— That  thus  the  man  Christ  should  remain  in  the  glory 
of  God  the  Father,  if  the  flesh  might  be  united  in  the  glory  of  the 
Word,  and  the  assumed  flesh  retain  the  glory  of  the  Word. 

EusEBius  Emissenus,  in  homilia  feria  sexta  post  pascha  (Feria 
6.  paschatos  in  homiliis  o.  patrum.  p.  297.) :  Qui  secundum  Divini- 
tatem  semper,  siraul  cum  Patre  et  Spiritu  Sancto,  omnium  rerum 
potestatem  habuit,  nunc  etiam  secundum  humanitatem  omnium  re- 
rum potestatem  accepit,  ut  homo  ille,  qui  nuper  passus  est,  cogIo  ct 
terrae  dominetur,  quin  hie  et  ibi  facit,  quidquid  vult. 

That  is: — He  who  according  to  his  divinity  always  possessed  si- 
multaneously with  the  Father  and  the  Holy  Spirit,  power  over  all 
things,  has  now  also  according  to  his  hvmaniiy  received  power  over 
all  things,  so  that  he  as  man,  who  lately  suffered,  rules  over  heaven 
and  earth,  and  here  and  there  performs  whatever  he  pleases. 

Gregorius  Nyssenus  apud  Gelasium  et  Thcodoretum  Dial.  2. : 
(Apud  Theodoretum  tom.  2.  p.  833.) :  Dextera  igitur  Dei  exal- 
tatus  (Act.  2,  33.)  :  Quis  igitur  exaltatus  est,  humilisne  an  al- 
tissimus?  Quid  autem  est  humile,  nisi  humanum  ?  Quid  vero  aliud 
przeter  Divinitatem  appellatione  allissimi  significatur  ?  At  Deus  ex- 
altatione  non  indiget,  quum  sit  altissimus.  Humanam  igitur  naturam 
exaltatara  esse  dicit  apostolus,  exaltatam  vero,  quia  Dominus  et  Chris- 
tus factus  est  (homo).  Non  igitur  seternam  essentiam  Domini  verbo, 
fecit,  exprimit  apostolus,  sed  humilis  naturs  evectionem  ad  summam 
celsitudinem,  videlicet  ad  dexteram  Dei.  Et  paulo  post :  Quia  dex- 
tera  Dei,  fabricatrix  omnium  rei'um,quse  est  ille  Dominus,  per  quem 
omnia  facta  sunt,  et  sine  quo  nihil  eorum,  qu£e  facta  sunt,  subsistit, 
h£BC  ipsa  unitum  sibi  homincm  nd  propriam  extulit  celsitudinem  per 
unioncm. 

That  is:— He  was  exalted  to  the  right  hand  of  God,  Acts  2,  33. 
Who  then  was  exalted,  an  humble  one  or  an  exalted  one  ?  But  what 
is  humble,  except  human  ?  And  what  else  should  be  signified  by  the 
term  Most  High,  except  the  Deity  ?  Eut  God  needs  no  exaltation, 
since  he  is  the  highest.  The  human  nature,  therefore,  says  the 
Apostle,  was  exalted. — exalted  indeed,  because  it  was  made  Lord 
and  Chiist.  Therefore  the  Apostle  does  not  express  the  eternal 
essence  of  the  Lord  by  the  words  he  made,  but  he  implies  an  ex- 
altation of  humble  nature  to  the  chief  highness,  namely,  to  the  right 
hand  of  God.  And  a  little  afterwards:  Because  the  right  hand  of 
God,  the  framer  of  all  things,  which  right  hand  is  the  Lord,  by  whom 
ail  things  were  made,  and  without  whom  none  of  those  things  which 
were  made,  exist,  this  right  hand  exalts  the  man  united  to  itself  to 
its  own  highness  through  the  union. 

84 


664  APPENDIX. 

Basilius  Magnus  centra  Eunomiura  lib.  2.  p.  661. :  Petrus  Act. 
2.  inquit :  Dominum  et  Christum  fecit  Deus  hunc  Jesum,  quem  vos 
crucifixistis,  demonstrativa  voce  humanes  et  omnibus  visibili  ipsius 
naturae  palara  propemodum  incumbens  seu  innitens.  Et  paulo  post : 
Quamobrem  inquiens,  quod  Deus  Dominum  et  Christum  ipsum  fece- 
rit,  principatum  et  dominium  super  omnia  a  Patre  ipsi  commissum» 
dicit. 

That  is : — Peter,  Acts  2,  says  :  God  made  this  Jesus,  Lord  and 
Christ,  whom  ye  crucified,  by  a  demonstrative  declaration,  secretly 
hovering  over  or  leaning  upon  human  nature^and  upon  his  own  na- 
ture visible  to  all.  And  a  little  after  :  Wherefore,  saying,  God  made 
hira  Lord  and  Christ,  he  says  power  and  dominion  over  all  things 
were  committed  unto  him  by  the  Father. 

Epiphanius  contra  Ariomanitas  (p.  327.  [t.  1.  f.  728,  ed.  Paris. 
1638.]):  Hunc  igitur  Jesum,  quem  crucifixistis,  ut  ne  relinque- 
retur  sancta  in  came  dispensatio  a  passionis  experte  et  increato 
Verbo,  sed  couniretur  superne  increato  Verbo.  Quapropter  et 
Dominum  et  Christum  Deus  fecit,  id  quod  ex  Maria  conceptum  et 
Deitati  unitum  est. 

Thnt  is: — This  Jesus  therefore,  whom  ye  crucified,  in  order  that 
the  holy  dispensation  in  the  flesh  might  not  be  relinquished  from  the 
ordeal  of  suffering  and  the  increate  Word,  but  be  united  with  the  in- 
create  Word  on  high.  For  this  reason  God  made  that  Lord  and 
Christ,  which  was  conceived  by  Mary  and  united  with  the  Deity. 

Ambrosius  libro  3.  cap.  12.  de  Spiritu  Sancto  (torn.  2.  p.  157. 
[f.  765.  ed.  Colon.] )  :  Angeli  adorant  non  solurh  Divinitatem  Chris- 
ti, sed  et  scabellmn  pedmn  ejus.  Et  postea  :  II lam  terram  propheta 
dicit  adorandam,  quam  Dominus  Jesus  in  carnis  assumtione  suscepit. 
Itaque  per  scabellum  terra  intelligitur,  per  terram  autem  caro  Chris- 
ti, quam  hodie  quoque  in  mysteriis  adoraraus,-  et  quam  apostoli  in 
Domino  Jesu,  ut  supra  diximus,  adorarunt. 

That  is : — The  angels  adore  not  only  the  divinity  of  Christ,  but 
also  his  footstool.  And  afterward  :  That  earth,  says  the  Prophet, 
must  be  adored  which  the  Loid  Jesus  has  received  in  assuming  the 
flesh.  For  by  footstool  the  earth  is  understoG(];r  but  by  earth,  the 
flesh  of  Christ,  which  we  still  at  the  present  day  adore  in  mystery, 
and  which  the  Apostles  adored  in  the  Lord  Jesus,  as  we  stated  above. 

Augustinus  de  verbis  Domini,  sermone  58.  (torn.  10.  p.  217.)  : 
Si  Christus  non  est  natura  Deus,  sed  creatura,  nee  colendus  est  nee 
nt  Deus  adorandus.  Sed  illi  ad  hcec  replicabunt  ac  dicent :  Quid 
igitur  est,  quod  carnem  ejus,  quam  creaturam  esse  non  negas,  simul 
curu  Divinitate  adora-s,  et  einen  mtnirs  quam  Deitati  deservis? 


A    CATALOGUE    OF    TESTIMONIES. 


665 


Idem  in  Psal.  99,  5.  (torn.  8.  p.  1103.)  :»Adorate  scabellum  pe- 
dum ejus.  Scabellum  est  terra,  et  Christus  suscepit  terram  de  terra, 
quia  caro  de  terra  est  et  de  carne  Marise  carnem  accepit.  Et  quia 
in  ipsa  carne  hie  ambulavit,  et  ipsam  carnem  manducandam  nobis  ad 
salutem  dedit,  nemo  autem  car7\em  illam  manducat,  nisi  prius  odora- 
verit.  Inventum  ergo  est,  quomodo  adoretur  tale  scabellum  pedum 
Domini,  ut  non  solum  non  peccemus  adorando,  sed  peocemus  non 
adorando. 

That  is  : — If  by  nature  Christ  is  not  God,  but  a  creature,  he  must 
neither  be  worshipped  nor  adored  as  God :  but  in  opposition  to  this, 
these  will  reply  and  say  :  Why  is  it  then,  that  you  adore,  at  the  same 
time  with  his  divinity,  his  flesh,  which  you  deny  not  to  be  a  creature, 
and  serve  him  no  less  than  the  Deity  ? 

The  footstool  is  the  earth,  and  Christ  received  earth  from  the 
■earth,  because  the  flesh  is  from  the  earth,  and  from  the  flesh  of 
Mary  he  received  flesh.  And  because  he  moved  about  here  in  this 
flesh,  he  gave  us  that  flesh  to  eat,  and  for  our  salvation.  But  no  one 
eats  that  flesh,  unless  he  has  first  adored  it.  It  is  discovered,  there- 
fore, in  what  manner  this  footstool  of  the  Lord  is  adored,  and  not 
only  do  we  not  sin  by  adoring  it,  but  we  sin  by  not  adoring  it. 

Chrysostomus  ad  Ebr.  2.  (p.  125.)  :  Magnum,  admirabile  et 
stupore  plenum  est,  carnem  nostram  sursum  sedere  et  adorari  ab  an- 
gelis  et  archangelis.  Hoc  saspe  mente  versans  ecstasin  patior  cet. 
Idem  1.  Cor.  lo'.  (p.  174.  [t.  6.  f.  740.  et  t.  5.  f.  261.  ed.  Francof.]  )  : 
Hoc  corpus  Christi  in  prsesepi  jacens  magi  venerati  sunt  cet.,  et  a 
longe  venientes  cum  timore  et  tremore  multo  adoraverunt.  Idem 
apud  Leonem  epist.  65.  Cognoscamus,  quee  natura  sit,  cui  Pater 
dixit :  Esto  mese  p^rticeps  sedis.  Ilia  natura  est,  cui  dictum  est : 
Terra  es  et  in  terram  ibis. 

That  is : — Wonderfully  great  and  full  of  astonishment  is  it,  that 
our  flesh  is  seated  above,  and  adored  by  angels  and  by  archangels. 
Often  revolving  this  in  my  mind,  I  feel  a  transport,  1  Cor.  10. 
This  body  of  Christ  lying  in  a  manger,  the  wise  men  venerated,  and 
coming  fi  om  afar  they  adored  it  with  great  fear  and  trembling.  And 
again,  we  understand  what  nature  it  is,  to  which  the  Father  says : 
Be  thou  a  partaker  of  my  seat.  It  is  that  nature  to  which  it  is  said  : 
Dust  thou  art,  and  to  dust  thou  shalt  return. 

Theophylactus  ex  Chrysostomo  in  caput  Matth.  28.  (p.  311. 
[ed.  Lulet.  8.  1631.  f.  184  et  605.1):  Quia  humnna  natura  prius 
condemnata,  nunc  vero  juncta  Deo  Verbo  personaliter  sedet  in  ccelo 
;et  ab  angelis  adoratur.  merito  dicit :  Data  est  mihi  omnis  potestas 


666  APPENDIX. 

in  ccelo  et  in  terra.  Etenim  humana  natura  prius  serviebat,  nunc  in 
Christo  omnibus  imperat. 

Idem  in  3.  cap.  Joh. :  Pater  omnia  dedit  in  manum  Filii  juxt?i 
humanitatem. 

That  is : — The  human  nature.,  which  was  previously  condemned, 
but  is  now  personally  united  with  God  the  Word,  and  sits  in  hea- 
ven, and  is  adored  by  the  angels,  justly  says:  Unto  me  is  given  all 
power  in  heaven  and  in  earth.  For  the  human  nature,  which  pre- 
viously served,  rules  now  in  Christ  over  all  things. 

The  Father  gave  all  into  the  hands  of  the  Son  according  to  his 
humanity. 

Cyrillus  de  incarnatione  cap.  11.  (t.  4.  p.  241.  [t.  5.  f.  695.]) : 
Verbum  in  id,  quod  non  erat,  se  immlsit,  ut  et  hominis  natura  id, 
quod  non  erat,  fieret,  diviiiae  majestatis  dignitatibus  per  adunitionem 
fulgens,  quse  sublevata  magis  est  ultra  naturam,  quam  dejecit  infra 
naturam  invertibilem  Deum. 

Ephesinum  concilium  (Cyrlll.  torn.  4.  p.  140.  [Apologet,  adv. 
Orient,  t.  6.  f.  198.])  canone  11;  Si  quis  non  confitetur  carnem 
Domini  esse  vivificam,  propterea  quod  propria  facta  est  Verbi,  quod 
omnia  vivificat,  anathema  sit. 

Et  Cyrillus  (ibidem  p.  140.  [t.  4.  f.  6-5.]  )  in  explicatione  illius 
anathematismi  dicit  Nestorium  noluisse  vivificationem  tribuere  carni 
Christi,  sed  sententias  Joh.  6.  exposuisse  de  sola  Divinitate. 

That  is  : — The  Word  embodied  himself  in  that  which  he  was  not, 
so  that  the  nature  of  man  might  become  that  which  it  was  not,  shin- 
ing through  the  union  with  the  glories  of  divine  Majesty,  which 
is  elevated  far  higher  above  the  nature,  than  that  it  should  have 
brought  down  the  unchangeable  God  below  this  nature. 

If  any  one  should  not  confess,  that  the  fiesh  of  the  Lord  is  vivify- 
ing, inasmuch  as  it  wa*;  made  a  property  of  the  Word,  who  vivifies  all 
things,  let  him  be  accursed. 

Nestor  would  not  attributa  to  the  flesh  of  Christ  vivification,  but 
explained  those  declarations  in  the  sixth  chapter  of  John,  as  having 
reference  to  the  divinity  alone. 

TiiEODORETüS  dialogo  2. :  Illud  corpus  et  sessione  ad  dexteram 
Dei  dignum  habitum  est  et  ab  om:ü  creatura  adoratur,  quia  corpus 
appellatur  naturae  Domini. 

Idem  Psal.  8:  HujusmoJi  honorem  a  Deo,  univ.ersitatis  scilicet 
imperium.,  humana  in  Christo  natura  accepit. 

That  is: — This  body  by  its  seat  at  the  right  hand  of  God  has  ob- 
tained dignity,  and  it  is  adored  by  all  cre-^tures,  because  it  is  oalleci 
.the  body  of  the  nr.tural  Lord. 


A    CATALOGUE    OF    TESTIMONIES, 


€67 


In  this  manner  the  human  nature  in  Christ  has  received  this  honor 
from  God,  namely,  universal  power. 

Leo  (fol.  94.  [ep.  25.  f.  246.])  epistola  11:  Assumti,  non  assu- 
mentis  provectio  est,  quod  Deus  illiim  exaltavit,  et  donavit  illi  nomen, 
quod  est  super  omne  nomen,  ut  in  nomine  Jesu  omne  genu  flectatur, 
etomnis  lingua  confiteatur,  quod  Dominus  sit  Jesus  Christus  in  gloria 
Dei  Patris. 

That  is : — The  assumed,  not  the  assumer,  was  advanced,  that  God 
exalted  him,  and  gave  him  a  name,  which  is  above  every  name ;  so 
that  at  the  name  Jesus  every  knee  shall  bow,  and  every  tongue  shall 
confess,  that  Jesus  Christ  is  Lord  in  the  glory  of  God  the  Father. 

Damascenus  lib.  3,  cap.  18.  p.  251. :  Divina  Christi  voluntas  erat 
jeterna  et  omnipotens  cet.,  humana  vero  ejus  voluntas  a  tempore 
coepit  et  naturales  ac  innoxias  affectiones  sustinuit,  et  naturaliter 
quidem  non  erat  omnipotens,  ut  autem  vere  et  secundum  naturam 
Dei  Verbi  voluntas  est  facta,  et  omnipotens  est,  hoc  est,  sicut  com- 
mentator explicat :  divina  voluntas  suapte  natura  habet  potentiam 
omnia  efficiendi,  quae  velit,  humana  vero  Christi  voluntas  non  sua 
natura  habet  omniefficacem  virtutem,  sed  ut  Deo  Yerbo  unita. 

Idem  cap.  19. :  Caro  operanti  Beitati  Verhi  communicat,  ideo 
quod  divina^  operationes  per  Organum  corporis  perficiebantur.  Ita 
sanda  ejus  mens  etlam  naturales  suas  operationes  operatur.  Com- 
municat autem  et  Deitati  Verbi  operanti  ac  gubernanti,  ipsa  etiam 
infelligens,  cognoscens  et  disponens  totum  Universum,  non  ut  nuda 
hominis  mens,  sed  ut  Deo  secundum  hypostasin  counita  et  Dei  mens 
constituta. 

Idem  libro  eodem  cap.  12. :  Humana  natura  in  Christo  essentiali- 
ter  non  possidet  sen  obtinet  futurorum  cognitionem,  sed  ut  Domini 
anima,  propter  unionem  ad  ipsum  Deum  Verbum,  locupletata  est 
cum  reliquis  divinis  prsdictionibus  etiam  futurorum  cognitione.  Et 
in  fine  capitis  :  Nos  ergo  dicimus,  unum  Chrisfwm  eundemque  simul 
Deum  et  hominem  omnia  scire,  in  ipso  enim  omnes  thesauri  sapien- 
tiae  absconditi  sunt. 

That  is: — The  divine  will  of  Christ  is  eternal  and  omnipotent. 
But  his  human  will  began  in  time,  and  sustained  natural  but  inno- 
cent emotions.  And  naturally  indeed  it  was  not  omnipotent,  but  as 
it  was  really  and  according  to  its  nature  made  the  will  of  God  the 
Word,  it  is  also  omnipotent ;  that  is,  as  the  commentator  explains  it : 
The  divine  will  has  power  in  its  own  nature  to  perform  all  things, 
whatsoever  it  will :  hut  the  human  vnll  of  Christ  has  not  omnific 
virtue  in  its  own  nature,  hut  as  united  xcifh,  God  the   Word,  it  has. 


668  APPENDIX. 

The  flesh  contributes  to  the  operation  of  the  Divine  Word,  because 
divine  operations  are  performed  through  the  body  as  through  an  or- 
gan, and  also  because  he  who  performs  divine  and  human  operations, 
is  one  and  the  same  being.  For  it  ought  to  be  observed,  that  even 
as  his  holy  mind  performs  its  ovi'n  natural  operations,  &c.  And  at 
the  same  time  this  holy  mind  contributes  to  the  operation  and  gov- 
ernment of  the  Divine  Word,  knowing,  observing,  and  arranging  the 
whole  universe,  not  as  the  limited  mind  of  man,  but  as  a  mind  per- 
sonally united  with  God, — a  mind  constituted  out  of  God. 

The  human  nature  in  Christ  does  not  essentially  possess  or  sustain 
a  knowledge  of  futurity,  but  as  the  soul  pr  mind  of  the  Lord,  on 
account  of  its  union  with  God  the  Word,  it  is  enriched  with  other  di- 
vine powers  of  prediction,  even  by  a  knowledge  of  futurity.  We 
,say,  therefore,  that  one  and  the  same  Christ  at  the  same  time  God 
and  Man,  knows  all  things ;  for  in  him  all  the  treasures  of  wisdom 
and  knowledge  are  hidden. 

NiCEPHORUS  lib.  18.  cap.  36.:  Christus  a  discipulis  in  Galilese 
«lonte  conspicitur,  et  ibi  a  Patre  summam  potestatem  ccrli  et  terrae, 
juxta  humanam  naiuram  scilicet,  traditam  esse  confirmat. 

That  is : — Christ  on  the  mount  in  Galilee  was  seen  by  his  disci- 
ples, and  there  he  proved  that  the  highest  power  in  heaven  and 
in  earth  was  given  to  him  by  the  Father,  namely,  according  to  his 
human  nature. 


IV. 

That  the  holy  Scripture  and  Fathers  have  understood  that  ma- 
jesty which  Christ  has  received  in  time,  not  only  concerning  created 
gifts,  de  finitis  qualitatihus,  but  concerning  that  glory  and  majesty 
of  the  divinity,  which  is  God's  own,  to  which  his  human  nature  in 
the  person  of  the  Son  of  God  was  exalted,  and  thus  received  that 
power  and  operation  of  the  divine  nature,  which  belong  to  God. 

Joh.  17,  5:  Et  nunc  glorifica  me,  tu  Pater,  apud  temet  ipsum  ea 
gloria,  quam  habui  apud  te,  priusquam  mundus  fieret. 

Coloss.  2,  9  :  In  ipso  habitat  omnis  plenitude  Deitatis  corporaliter. 

That  is : — John  17,  5 :  And  now,  O  Father,  glorify  me  with  thine 
own  self,  with  the  glory  which  I  had  with  thee  before  the  world  was. 

Col.  2,  9  :  In  him  dwelleth  all  the  fulness  of  the  Godhead  bodily. 

HiLARius  de  Trinitate  lib.  3.  (p.  28.) :  Verbum  caro  factum  ora- 
bat,  ut  id,  quod  de  tempere  erat,  gloriam  ejus  daritatis,  qua  sine 
tempore  est.  acciperet 


A    CATALOGUE    OF    TESTIMONIES,  66S 

That  is : — The  Word  made  flesh  entreated,  that  that^  which  hesan 
in  time,  might  receive  the  glory  of  that  excellence,  which  is  inde- 
pendent of  time. 

Gregorius  Nyssenus  apud  Gelasinm  et  Theodoretum  dlalogo  2. 
de  dicto  illo  Petri  Act.  2.  Dextera  Dei  exaltatus  cet.  (torn.  2.  p.  333. 
[al.  ooO.]):  Ipsa  dextera  wnz7w??i  aihi  hominem  in  propriam  suara 
evexit  celsitudinem  sea  snblimitatem  per  unionem. 

Idem  de  anima  :  Deus  Verbum  a  corcmunione  ilia,  quaj  sibi  est  ad 
corpus  et  animam,  nunqnam  alteratiir,  neque  particeps  est  imperfec- 
tionis  illarum,  sed  tradcns  eis  suce  Divinitatis  virtutein  manet  idem, 
quod  erat  et  ante  unionera. 

That  is: — This  right  hand  elevated  the  man  united  vjith  itself 
to  its  own  peculiar  highness,  or  sublimity  through  the  union 

By  that  communion,  which  he  has  with  the  body  and  soul, 
God  the  Word  is  never  changed,  neither  is  he  a  partaker  of  their 
imperfections,  but  giving  them  the  power  of  his  divinity,  he  re- 
mains indeed  \\'hat  he  was  even  before  this  union. 

Basilius  Magnus  in  nativitatem  Christi :  Humana  Dei  caro  par- 
ticeps facta  est  Deitatis,  sicut  ignis  communicat  seu  impertit  ferro' 
ignito  propriam  suam  facultatem,  vim  seu  potentiam,  nee  communi- 
catione  ilia  minor  sit,  sed  se  ipso  totum  ferrura  replet,  quod  (ilia 
scilicet  unione)  particeps  est  ignis. 

That  is: — The  human  tlesh  of  the  Lord  was  made  a  partaker  of 
the  Godhead,  in  the  same  manner  as  fire  communicates,  or  imparts,- 
its  own  peculiar  property,  virtue,  or  power  to  heated  iron  :  nor  does- 
it  become  less  by  this  communication,  bat  with  itself  it  fills  the  whole 
mass  of  iron,  which  by  that  union  becomes  a  partaker  of  the  fire. 

Epiphanius  in  Ancorato  (fol.  504.  (f.  86.  ed.  Colon.] ) :  (Idem- 
Deus,  idem  homo)  corpus  terrenmn  una  cum  Deitate  potens  efficiens, 
in  unani  potentiam  icnivit,  in  unitatem  reduxit  unus  existens  Domi-' 
nus,  unus  Christus,  non  duo  cet. 

That  is: — The  same  God  who  is  man,  rendering  an  earthly  body 
powerful  with  one  divinity,  unites  it  in  one  poiver, — the  one  living 
Lord,  one  Christ,  not  two  Christs,  brings  it  into  unity  with  himself.- 

Cyrillus  in  Johannem  lib.  4.  cap.  23. :  Non  imperite  omnino 
vivificam  carnem  e>-:se  neoatis.  Nam  si  sola  intelligatur,  nihil  pror- 
sus  vivificare  potest,  quinne  qure  vivificante  indigeat.  Quum  vero 
incarnationis  m.ysterium  laudabili  cura  scrutati  fuerifis,  et  vitam  ha- 
tiitantem  in  carne  cognoveritis,  quamvis  7iihil  penitus  caro  per  se 
ipsam  possit,  vivificam  tarnen  factam  esse  credetis.  Nam  quoniam 
cum  vivificante  Verbo  conjuncta  est,  toto  effecta  est  vivifica.  Non 
?nim  ad  corrupübüem  suam  naturam  junctom  Dei  Yerbu'in  detraxit. 


670  APPENDIX. 

sed  ipsa  ad  melioris  virtutera  elevata  est.  Quamvis  ergo  natura  car- 
nis,  ut  caro  est,  vivificare  nequeat,  facit  tamen  hoc,  quia  totam  verhi 
operationem  suscepit.  Non  enira  Pauli  aut  Petri  aut  ceterorum,  sed 
ipsius  vitse  corpus,  in  quo  Deitatis  pleniludo  corporaliter  habitat,  fa- 
cere  hoc  potest.  Quas  ob  res  caro  ceterorum  omnium  nihil  potest, 
Christi  autem  caro,  quia  in  ipsa  unigenitus  Dei  Filius  habitat,  sola 
vivificare  potest. 

That  is: — Not  entirely  without  art  do  you  deny  the  flesh  to  be 
vivifying  or  quickening.  For  if  it  alone  be  understood,  it  cannot 
vivify  any  thing  at  all;  yea,  it  needs  that  which  vivifies  it.  But 
when  you  shall  have  examined  the  mystery  of  the  incarnation  with 
commendable  diligence,  and  perceive  life  dwelling  in  the  flesh,  al- 
though the  flesh  can  do  nothing  at  all  of  itself ,  youioill,  neverthe- 
less, believe  the  flesh  to  he  vivifying.  For  since  it  is  united  with 
the  vivifying  or  quickening  Word,  the  whole  effect  is  vivifying.  For 
the  flesh  did  not  draw^  down  to  its  corruptable  nature  the  Word  of 
God,  with  which  Word  it  is  united,  but  the  flesh  was  elevated  to 
greater  power.  Although,  therefore,  the  nature  of  the  flesh,  as  it 
is  flesh,  is  unable  to  vivify  or  to  make  alive,  yet  it  can  do  this,  be» 
cause  it  has  received  the  whole  operation  of  the  Word.  For  neither 
the  body  of  Paul,  nor  of  Peter,  nor  of  any  other,  but  this  body  of 
life,  in  which  dwells  all  the  fulness  of  the  Godhead  bodily,  can  do 
this.  For  this  reason  the  flesh  of  all  others  avails  nothing.  But 
th.e  flesh  of  Christ  alone,  because  in  it  dwells  the  only-begotten  Son 
of  God,  can  vivify  or  make  alive. 

Augustinus  contra  Felicianum  Arianura  cap.  11.:  Injuria  sui 
corporis  affectam  non  fateor  Deitatem,  sicut  mnjestate  Deitatis  glo- 
rificatam  novimus  camera. 

That  is: — I  do  not  confess  that  the  divinity  was  affected  by  the 
injury  of  his  body,  as  w^e  know^  that  the  flesh  was  glorified  by  the 
majesty  of  the  divinity. 

Theodoretus  cap.  de  Antichiisto  (torn.  2.  p.  411.):  Verbum 
homo  f^ictum  non  particularem  gratiam  contulit  assumtce  naturse,  sed 
totam  plenitudinem  Deitatis  complacuit  in  ipsa  habitare. 

Idem  in  Psalmura  21,  tom.  1.  p.  110.:  Si  natura  assumta  cum 
Divinitate  assumente  est  copulata,  etiam  ejustlcm  glorias  et  honoris 
particeps  et  consors  facta  est. 

Idem  Ebr.  1.:  Ipsa  humanilas  post  resurrectionem  Jivinam  glo- 
riam  est  consccutn. 

That  is : — The  Word  made  man  did  not  confer  a  particular  grace 
upon  the  assumed  nature,  but  he  was  pleased,  that  the  whole  fulness 
of  the  Godlical  should  dwell  in  tliis  nature. 


A    CATALOGUE    OF    TESTIMONIES.  671 

If  the  assumed  nature  was  connected  with  the  divinity  which  as- 
sumed it,  it  was  also  made  a  partaker  of  the  glory  and  honor  of  the 
divinity. 

After  the  resurrection  the  humanity  itself  obtained  divine  glory. 

Damascenus  lib.  3.  cap.  7.  et  15. :  Divina  natura  proprias  suas 
excellentias  seu  glorificationes  carni  communicat  seu  impertit,  ipsa 
vero  in  se  passionum  carnis  manet  expers. 

That  is: — The  divine  nature  communicated  or  imparted  its  own 
peculiar  excellency  or  glory  to  the  flesh,  but  in  itself  it  remained 
free  from  the  suffering  of  the  flesh. 


V. 

That  Christ,  as  God,  possesses  this  divine  majesty  in  one  manner, 
namely,  essentially,  and  as  his  own  essential  attribute,  in,  and  of  him- 
self:  but  as  man  he  possesses  it  in  another  manner,  namely,  not  es- 
sentially, in,  and  of  himself,  but  in  consequence,  and  according  to 
the  nature,  of  the  personal  union. 
.  Joh.  14,  6. :  Ego  sum  vita. 

Joh.  5,  26,  27. :  Dedit  ei  vitam  habere  in  se  ipso,  quia  filius  ho- 
minis est. 

That  is : — John  14,  ß  :  I  am  the  life. 

John  5,  26,  27  :  The  Father  hath  given  to  the  Son  to  have  life  in 
himself,  because  he  is  the  Son  of  man. 

Cyrillus  lib.  12.  Thesauri  cap.  15.  (torn.  2.  p.  167.  [tom.  5.  ed. 
Paris.  1638.] )  :  Conditio  et  proprietas  alia  creaturse,  alia  creatori 
inest,  sed  natura  nostra  a  Filio  Dei  assumta  inensuram  suam  excessit 
et  in  conditionera  assumentis  earn  per  gratiam  translate  est. 

Idem  in  Johannem  lib.  2.  cap.  144.  (tom.  1.  p.  134.  [tom.  4.  ed. 
Paris.  1638. J  )  :  Christus  causam  subjecit,  qüare  vitam  et  potestatem 
judicii  sibi  a  Patre  data  dixerit,  dicens :  quia  ftlius  hominis  est,  ut 
intelligamus  omnia  sibi  data  esse  ut  homini.  Unigenitus  vero  Filius 
non  vitBB  particeps,  sed  vita  natüraliter  est. 

Idem  lib.  3.  cap.  37.  (tom.  1.  p.  181.)  :  Vivificat  corpus  Christi, 
quia  ipsius  vitaj  corpus  est,  virtutem  Verbi  incarnati  retinens,  et  ple- 
num potestate  illius,  quo  universa  sunt  et  vivunt. 

Idem  lib.  4.  cap.  14.  (p.  201.)  :  Quoniam  Salvatoris  caro  con- 
juncta  est  Verbo  Dei,  quod  naturaliter  vita  est,  effecta  est  vivifica. 

Et  cap.  18.  (p.  204.)  :  Corpus  meum  vita  replevi,  mortalem  car- 
nem  assumpsi,  sed  quia  naturaliter  vita  existens  habito  in  ipsa,  iotam 
ad  vitam  tneam  reformavi. 

Ciip.  24.  (p.  210.)  :   JVatura  carnis  ipsa  per  se  vivificare  non  po- 


672  APPENDIX. 

test,  nee  sola  esse  in  Christo  intelligitur,  sed  habet  Filium  Dei  sibi 
conjunctum,  qui  substantialiter  vita  est.  Quanrlo  igitur  vivificam 
Christus  carnem  suam  appellat,  non  ita  illi,  ut  sibi  sive  proprio  Spir- 
itui,  vim  vivificandi  attribuit.  Nam  per  se  ipsum  Spiritus  vivificat, 
ad  cujus  virtutem  caro  per  conjunctionem  conscendit.  Quomodo  au- 
tem  id  fiat,  nee  mente  intelligere  nee  hngua  dicere  possuraus,  sed  si- 
lentio  ac  firma  fide  id  suscipimus. 

Idem  lib.  10.  cap.  13.  (p.  501.) :  Caro  vitae,  facta  unigeniti  caro, 
ad  virtutem  vifcß  reduda  est. 

Idem  lib.  11.  cap.  21.  (p.  552.)  :  Ipsa  caro  Christi  non  a  se  sancta 
fuit,  sed  conjunctione  Verbi  ad  Verbi  virtutem  quodammodo  refor- 
mata,  salutis  atque  sanctificationis  causa  est  participantibus ;  non 
ergo  carni,  ut  caro  est,  operationis  divinae  virtutem,  sed  naturae 
Verbi  attribuimus. 

Lib.  6.  Dialog,  (torn.  5.  op,  ed.  cit.) :  Glorificatur  a  Patre,  non 
quia  Deus,  sed  quoniam  erat  homo,  quasi  proprias  naturae  fructura 
non  habens  potentiam  operandi  efficaciter  divine,  accepit  quodam- 
modo illara  per  unionem  et  ineffabilera  concursum,  qui  intelligitur 
Dei  esse  Verbi  cum  humanitate. 

Idem  de  recta  Fide  ad  Theodosium  (p.  278.) :  Immisit  assumta 
corpori  suam  vitam  ipsa  per  unionem  dispensatione. 

Ibidem  (p.  279,) :  Vivificat  Verbum  propter  inefFabilem  nativita- 
tera  ex  vivente  Patre.  Attamen  est  videre,  ubi  tribuatur  etiam  pro- 
pricB  carni  divines  efficacia  gloricß.  Item :  Ofiosam  confitebimur 
terrenam  camera  ad  hoc,  ut  possit  vivificare,  quatenus  pertinet  ad 
propriam  ejus  naturam. 

That  is : — There  is  one  condition  and  attribute  of  the  creature, 
and  another  o^  the  Creator ;  hut  our  nature  being  assumed  by  the 
Son  of  God,  exceeds  its  usual  limits,  and  through  grace,  it  is  trans- 
ferred into  the  condition  of  that  nature  which  assumed  it. 

Christ  assigns  a  reason  why  he  has  said,  that  life  and  the  power  to 
exercise  judgment  are  given  him  by  the  Father,  viz:  Because  he 
is  the  Son  of  man ;  in  order  that  we  may  understand,  that  all  is  given 
unto  him  as  man.  For  the  only-begotten  Son  is  not  a  partaker  of 
life,  but  he  is  life  itselt\ 

The  body  of  Christ  vivifies,  because  he  is  the  body  of  life,  retain- 
ing the  virtue  of  the  incarnate  Word,  and  filled  with  the  power  of 
him,  by  whom  all  things  are,  and  by  whom  they  exist. 

Since  the  flesh  of  the  Savior  is  connected  with  the  Word  of  God, 
which  Word  is  naturally  life,  its  effects  are  vivifying. 

Mv  bodv  I  have  filed  with  liiV'.  I  have  as•5n'^m('d  mort:)!  ili'sh  :  but 


A    CATALOGUE   OF    TESTIMONIES.  673 

since  I  am  naturally  life,  I  dwell  in  it,  (the  body,)  having  conformed 
it  wholly  to  my  life. 

The  nature  of  the  flesh  in  itself  cannot  vivify,  nor  is  that  alone  un- 
derstood to  be  in  Christ,  but  it  finds  itself  connected  with  the  Son  of 
God,  who  is  life  substantially.  When,  therefore,  Christ  calls  his 
flesh  vivifying,  he  does  not  thus  attribute  unto  it,  as  unto  himself,  or 
unto  his  own  Spirit,  the  power  to  make  alive.  For  of  himself  the 
Spirit  vivifies,  to  the  power  of  whom  the  flesh  through  union  has 
arisen.  "  But  in  what  manner  this  came  to  pass,  we  cannot  under- 
stand with  our  minds,  nor  express  with  our  tongues,  but  in  silence 
and  with  firm  faith  we  receive  it." 

The  flesh  of  life  being  made  the  flesh  of  the  Only-begotten,  was 
restored  to  the  power  of  life. 

This  flesh  of  Christ  was  not  holy  in  itself,  but  conformed  to  the 
power  of  the.  Word  by  connection  with  the  Word,  it  is  the  cause 
of  salvation  and  sanctification  to  the  participants.  Therefore,  we 
do  not  attribute  unto  the  flesh,  as  being  flesh,  but  to  the  nature  of 
the  Word,  the  power  of  divine  operation. 

He  was  glorified  by  the  Father,  not  as  God,  but  as  man,  since, 
although  void  of  the  power  of  producing  the  fi'uit  of  his  own  nature 
with  divine  eflTicacy,  he  received  that  power  to  operate  effectually  in 
a  divine  manner,  through  that  union  and  ineff'able  conjunction  which 
are  understood  of  the  Word  of  God  with  the  humanity. 

He  has  transfused  into  his  assumed  body  his  own  life,  through  a 
union  by  dispensation. 

The  Word  vivifies  on  account  of  the  ineff"able  nativity  from  the 
livino-  Father.  Yet  we  should  observe  where  the  efficacy  of  divine 
glory  is  attributed  to  his  own  flesh  also.  Again,  in  vain  we  would 
confess  an  earthly  flesh,  besides  this,  that  it  is  able  to  vivify  so  far 
as  pertains  to  his  own  nature. 

Epiphanius  contra  Ariomanitas  p.  337.  (Haeres.  69.  f.  789.  ed. 
Colon.) :  Humanitas  enim  illius  non  seorsim  per  se  subsistit,  non 
enim  separata  Deitate  et  seorsim  existente  natura  huraana  dicebat, 
velut  alius  et  alius,  sed  counita  humanitate  cum  Deitate,  una  exis- 
tente sanctificatione,  et  jam  in  ipsa,  qus  perfectissima  sunt,  sciente, 
nimirura  in  Deo  et  in  unam  Deitatem  coaptata. 

That  is : — The  humanity  of  Christ  does  not  exist  separately  of 
itself,  but  united  with  the  divinity,  and  now  in  that  divinity  knowing 
those  things  which  are  most  perfect,  as  united  with  God. 

Augustinus  de  verbis  Domini  sermone  58.  (torn.  10.  p.  217.  et 
218.) :  Ego  vero  dominicam  carmm,  imo  perfectam  in  Christo  hu- 
manitalem  icko  adoro,  quod  a  Divinitate  suscepta  ct  Deitati  unita 


674  APPENDIX. 

est,  et  non  alium  et  aliutn,  sed  unura  eundemque  Deurn  et  hominera 
Filium  Dei  esse  confiteor.  Denique  si  hominem  separaveris  a  Deo, 
illi  nunquam  credo  nee  servio. 

Item  :  Humanitatem  non  nudam  vel  solam,  sed  Divinitati  unitam, 
scilicet  unum  Dei  Filium,  Deum  verum  et  hominem  verum,  si  quis 
adorare  contemserit,  seternaliter  morietur. 

Augustinus  de  Civitate  lib.  10.  cap.  24. :  Non  ergo  caro  Christi 
per  se  ipsam  mundat  credentes,  sed  per  Verbum,  a  quo  suscepta  est. 

That  is: — I  adore  the  Lordly  flesh,  yes,  the  perfect  humanity  in 
Christ,  because  it  is  received  by  the  divinity  and  united  with  the 
Deity,  and  I  do  not  confess  that  the  one  is  God  and  the  other  man, 
but  that  the  Son  of  God  is  at  the  same  time  God  and  man.  But  if 
you  separate  the  man  from  God,  I  will  neither  believe  him  nor  serve 
him. 

Again  :  If  any  one  shall  disdain  to  adore  the  humanity,  not  barely 
or  alone,  but  united  with  the  divinity,  namely,  the  one  Son  of  God, 
true  God  and  true  man,  he  will  die  eternally. 

Therefore,  the  flesh  of  Christ  purifies  the  believing,  not  through 
itself,  but  through  the  Word,  by  whom  it  was  received, 

Ephesinum  Concilium  canone  11.  (ap.  Cyrillum  t.  6.  f.  196.) :  Si 
quis  non  confitetur  carnem  Domini  esse  vivificara  propter  ea,  quod 
propria  facta  est  Verbi,  quod  omnia  vivificat,  anathema  sit. 

That  is : — If  any  one  should  not  confess  that  the  flesh  of  the  Lord 
has  power  to  give  life,  inasmuch  as  it  was  made  the  property  of 
the  Word,  that  animates  all  things,  let  him  be  accursed. 

Theophylactus  in  Joh.  cap.  3.  (f.  605  «t  184.  ed.  cit.)  :  Omnia 
dedit  in  manum  Y'\\\\  juxta  humanitatem  ;  si  autem  et  secundum  Di- 
vinitatem  intelligatur,  dedit  Pater  omnia  Filio  ratione  natural,  non 
gratis. 

Idem  Matth.  28. :  Si  de  Divinitate,  Deo  Verbo,  inte'lligas,  {data 
est  mihi  omnis  potestas,)  sensus  erit,  et  nolentes  et  volentes  nunc 
me  Deum  agnoscunt,  qui  prius  mihi  serviebant  involuntariee  obedien- 
tise  modo.  Si  autem  de  humana  natura  d'icitur,  sic  intelHge  :  Ego 
prius  condemnafa  natura,  existens  autem  Deus,  secundum  xniionem 
ad  Filium  Dei,  absque  naturarum  confusione  accepi  potestatem 
omnem. 

That  is  : — He  gave  all  into  the  hands  of  the  Son  according  to  his 
humanity :  but  if  this  should  be  understood  according  to  the  divinity 
also,  the  Father  gave  all  unto  the  Son,  hy  reason  of  his  natwe,  not 
by  reason  of  grace. 

If  concerning  the  divinity  you  unrierstand  (All  power  is  given  unto 
me,)  the  sense  is  :   Since  forraerlv  all  things  liavc  served  me  involuur 


A    CATALOGUE    OF    TESTIMONIES.  biO 

tarily,  I  now  have  them  in  obedience  vohnitarily.  But  if  this  is  said 
concerning  the  humanity,  understand  it  thus :  Existing  at  first  as 
condemned  nature,  but  now  as  God,  I  have  received  according  to 
the  unio7i  with  the  Son  of  God,  without  any  confusion  of  natures, 
all  power. 

Damascenus  lib.  3.  cap.  17. :  Non  secundum  propriam  operati- 
onem,  sed  propter  unitum  sibi  Verbum  divina  operabatur  (caro  Do- 
mini), Verbo  per  eam  propriam  suam  Operationen!  raanifestante. 
Nam  et  ferrum  ignitum  urit  non  naturali  ratione  possidens  ustricem 
operationem,  sed  obtinens  eam  ex  unione  ignis  et  ferri.  Ipsa  igitur 
ca7-o  Bomini  mortalis  erat  propter  se  ipsam,  et  vivißca  propter  hy- 
postaticam  ad  Verbum  unionem. 

Idem  cap.  18. :  Divina  Christi  voluntas  erat  seterna  et  omnipo- 
tens,  humana  vero  ejus  voluntas  a  tempore  ccepit,  et  naturales  ac 
innoxias  afFectiones  sustinuit.  Et  naturaliter  quidem  non  erat  omni- 
potens,  ut  autem  vere  et  secundum  naturam  Dei  Verbi  voluntas  est 
facta,  et  omniyotens  est.  Hoc  est,  sicut  commentator  explicat :  di- 
vina voluntas  suapte  natura  habet  potentiam  omnia  efficiendi,  qu£e 
velit,  humana  vero  Christi  voluntas  non  sua  natura  habet  omnieffica- 
cem  virtutem,  sed  ut  Deo  Verbo  unita. 

Idem  libro  eodem  cap.  21.:  Humana  natura  in  Christo  essential- 
iter  non  possidet  seu  obtinet  futurorum  cognitionem,  sed  ut  Domini 
anima,  propter  unionem  ad  ipsum  Deum  Verbum,  locupletata  est  cum 
reliquls  divinis  praedictionibus  etiam  futurorum  cognitione.  Et  in 
üne  capitis :  Nos  ergo  dicimus  unum  Christum,  eundemque  simul 
Deum  et  hominem,  omnia  scire.  In  ipso  enim  omnes  thesauri  sapi- 
entise  et  scientiee  absconditi  sunt. 

Idem  lib.  2.  cap.  22. :  Domini  anim,a  etsi  secundum  se  erat  natu- 
rae futura  ignorantis,  attamen  secundum  hypostasin  unita  Deo  Verbo 
omnium  cognitionem  habehat,  non  ex  gratia  seu  participative,  sed 
propter  hypostaticam  unionem.  Et  paulo  post :  Et  quia  in  Domino 
jiostro  Jesu  Christo  natures  differunt,  etiam  naturales  scientiae  et 
voluntates  Divinitatis  et  huraanitatis  cet. 

That  is : — Not  according  to  its  own  operation,  but  on  account  of 
the  Word  united  to  it,  the  ßesh  of  the  Lord  performs  divine  opera- 
tions, the  Word  manifesting  his  own  operation  through  the  flesh. 
For  the  heated  iron  also  does  not  possess  by  reason  of  its  own  na- 
ture a  burning  operation,  but  has  acquired  it  from  the  union  of  the 
fire  and  the  iron.  The  Hesh  of  the  Lord  is,  therefore,  mortal  in  it- 
self, but  it  possesses  power  to  give  life  on  account  of  the  personal 
,<union  with  the  Word. 

The  divine  will  of  Christ  is  eternal  f>,n<3.<HRi3lpotent;  but  his  hi/man 


676  APPENDIX. 

will  began  in  time,  and  sustained  natural  but  innocent  emotions. 
And  naturally  indeed  it  was  not  omnipotent,  but  as  it  was  really  and 
according  to  its  nature  made  the  will  of  God  the  Word,  it  is  also  om- 
nipotent ;  that  is,  as  the  commentator  explains  it :  The  divine  will 
has  power  within  its  own  iiature  to  perform  all  things,  whatsoever  it 
will :  but  the  human  will  of  Christ  has  not  oranific  power  within  its 
own  nature,  but  as  united  with  God  the  Word. 

The  human  nature  in  Christ  does  not  essentially  possess  or  sus- 
tain a  knowledge  of  futurity,  but  as  the  soul  or  mind  of  the  Lord, 
onaccount  of  its  union  with  God  the  Word,  it  is  enriched  with  other  di- 
vine powers  of  prediction,  even  by  a  knowledge  of  futurity.  We  say, 
therefore,  that  one  and  the  same  Christ  who  is  simultaneously  God  and 
man,  hiows  all  things.  For  in  him  are  hidden  all  the  treasures  of 
wisdom  and  knowledge. 

The  soul  of  the  Lord,  although  in  itself  it  was  of  a  nature 
.unwise,  has  universal  knowledge,  nevertheless,  according  to  the 
personal  union  with  God  the  Word,  not  from  grace  or  participation, 
but  on  account  of  the  hypostatical  union.  And  nevertheless  since 
..the  natures  differ,  there  is  also  a  difference  between  the  knowledge 
and  the  will  of  the  divinity  and  of  the  humanity. 

VI. 

'That  now  the  divinity  powerfully  shows  and  effectively  exhibits 
its  majesty,  power,  and  operation,  (which  remain  the  property 
of  the  divine  nature,)  in,  with,  and  through  this  personally 
united  humanity,  which  thus  possesses  majesty  from  the  circum- 
stance, that  the  whole  fulness  of  the  divinity  dwells  personally  in 
the  assumed  flesh  and  blood  of  Christ. 

Rom.  3,  25. :  Proposuit  Christum  propitiatorium  per  fidera  In 
sanguine  ejus. 

Rom.  5,  9. :  Justificamur  in  sanguine  ejus. 

Col.  1,20. :  Inipsopacificanturomniapersanguinemcrucisejus  cet. 

That  is : — Rom.  3,  25  :  God  hath  set  forth  Christ  to  be  a  propiti- 
ation, through  faith  in  his  blood. 

Rom.  5,  9:   Being  now  justified  by  his  blood. 

Col.  1,  20 :  Having  made  peace  throucrh  the  blood  of  his  cross, 
by  him  to  reconcile  all  things  unto  himself. 

Athanasius  oratione  4.  contra  Arianes  (Eplst.  ad  Adelph.  c. 
Arian.  t.  1.  f.  161.  ed.  Colon.)  :  Quomodo  corpus  Domini  non  esset 
adorabile?  Quum  Verbum  manum  suam  corporalem  extendens  sa- 
narit  febricitantcm,  vocein  humanam  edens  suscitaverit  La/^arum, 
rnanibus  suis  in  ciucc  protonsjs  principem  poris  prostraverit. 


A    CATALOGUE    OF    TESTIMONIES.  67¥ 

Idem  Dialogo  5.  de  Trinitate  (lorn.  2.  op.  f.  257.)  :  Deus  Ao^o?, 
unitus  hcmini,  edit  miracula  et  operatur  non  seorsim  aut  separatira 
a  natura  hiimana  assiimta,  sed  pro  sua  bonitate  placuit  ipsi  per  as- 
sumtam  humanitatem,  in  ea  et  cum  ea  propriam  divinam  suam  poten- 
tiam  operando  exercere.  Et  paulo  post:  Et  humanitatem  illam 
suam  ultra  et  supra  propriam  ipsius  naturam  pro  suo  beneplacito 
perfeetam  reddidit,  non  tamen  prohibet,  quo  minus  sit  animal  ration- 
ale seu  vera  humana  natura. 

That  is:— In  what  manner  is  the  body  of  the  Lord  not  adorable? 
Since  the  Word,  extending  his  own  material  hand,  healed  the  sick, 
uttering  a  hmnari  voice,  called  Lazarus  from  the  dead ;  icith  his 
hands  "stretched  out  vpon  the  cross,  prostrated  the  prince  of  the  air. 

God  the  Word  united  with  man  calls  forth  and  performs  miracles, 
not  apart  or  separate  from  the  assumed  human  nature,  but  according 
to  his  goodness  it  pleased  him,  to  exercise  his  own  divine  power  in 
his  operation,  through  his  assumed  humanity,  in  and  with  the  nature. 
And  according  to  his  good  pleasure,  he  has  rendered  his  human- 
ity perfect  over  and  above  its  own  nature,  yet  he  does  not  prevent  it 
from  being  any  the  less  a  rational  creature,  or  a  true  human  nature. 

Cyrillus  de  recta  Fide  ad  Theodosium  (tom.  5.  op.) :  Anima, 
unionera  sortita  ad  Verbum  descendit  in  infernum,  divina  autem  vir- 
tute  et  efficacia  utens,  dixit  compeditis :  Egrediraini. 

Idem  lib.  1.  ad  Reginas:  Christus  ut  Deus  vivificat  per  propriam 

carnem. 

That  is:— The  soul  which  chose  union  with  the  W^ord,  descended 
into  hell ;  hid  using  divine  virtue  and  efficacy,  it  said  unto  the  fet- 
tered :   Go  forth. 

Christ  as  God  vivifies  through  his  own  flesh. 

VII. 

And  that  this  impartation  of  divine  majesty  takes  place  with- 
out any  confusion,  extermination,  or  exclusion  of  the  human  nature, 
even  in  glory. 

Mattii.  16,  27. :   Fiiius  hominis  venturus  est  in  gloria  Patris  sui. 

Et  Act.  1,11:  Sic  veniet,  queraadmodum  vidistis  euntem  in  caelum. 

That  is :— ?\Iatt.  l6^  27  :  The  Son  of  man  shall  come  in  the  glory 
of  his  Father. 

Acts  1,11:  He  shall  so  come  in  like  manner  as  ye  have  seen  him 
go  into  heaven. 

Athanasius  Dialog.  5.  de  Trinitate  (tom<  2.  f.  257.  ed.  Colon.)  : 
Humanitatem  ilU'.m  suam  ?\!pra  ct  ultra  propriam  ipsius  naturam  pro 


678  APPENDIX. 

suo  beneplacito  perfectam  reddidit,  non  tarnen  prohibet,  quo  minus 
sit  animal  rationale  seu  vera  humana  natura. 

That  is : — This  humanity  he  has,  according  to  his  own  good 
pleasure,  rendered  perfect  over  and  above  its  own  nature,  yet  he  does 
not  prevent  it  from  being  any  the  less  a  rational  creature,  or  a  true 
human  nature. 

Theophylactus  ex  Chrysostomo  in  caput  Matth.  28.  (f.  184.)  : 
Ego  prius  daranata  natura,  nunc  Deus  existens  secundum  unionem  ad 
Filium  Dei  absque  naturarum  confusione,  accepi  potes-tatem  omnium. 

That  is : — I,  at  first  a  condemned  nature,  have  now  received,  ivith- 
out  any  confusion  of  the  natures,  the  power  over  all  things. 

Cyrillus  lib.  4.  cap.  24.  (t.  4.  f.  877.  et  3.  f.  783.)  :  Totum  cor- 
pus suum  vivifica  Spiritus  virtute  plenum  esse  ostendit,  non  quod  na- 
iuram  carnis  amiserit  et  hi  Spiritum  mutata  sit,  sed  quia  cum 
Spiritu  conjuncta  totam  vivificandi  vim  hausit. 

Idem  de  Incarnatione  cap.  8.:  In  carbone  tamquam  in  imagine 
licet  conspicere  adunitum  quidem  humanitati  Deum  Verbura,  trans- 
formasse  assumtam  naturam  in  suara  gloriam  et  operationem.  Sicut 
ignis  ligno  affixus,  ita  adunitus  est  inaestimabiliter  humanitati  Deus, 
conferens  ei  etiam  naturse  sua2  operationem. 

That  is : — He  has  shown  that  his  whole  body  is  filled  with  the 
life-giving  virtue  of  the  Spirit,  not  that  he  has  laid  aside  the  nature  of 
his  ßesh,  and  that  it  is  changed  into  Spirit ;  but  because,  united' 
with  the  Spirit,  it  has  received  the  whole  power  to  impart  life. 

In  a  burning  coal,  by  way  of  illustration,  it  may  be  perceived  how 
God  the  Word  is  united  with  the  humanity,  transforming  the  assumed 
nature  into  his  own  glory  and  operation.  As  the  fire  cleaves  to  the 
w^ood :  so  God  is  inestimably  united  with  the  humanity,  conferring 
upon  it  even  the  operation  of  his  own  nature. 

Theodoretus  Dialog.  2.  (t.  4.  f.  82  et  112.) :  Corpus  domini- 
cum  surrexit  quidem  a  mortuis  incorruptibile,  impassibile,  imraortale, 
divina  glorificatum  gloria,  et  a  ccelestibus  adoratur  potestatibus,  cor- 
pus tamen  est  et  habet,  quam  prius  habuit,  circumscriptionem. 

Idem  Dialogo  3.  probat  banc  Apollinarii  sententiam :  Si  mixtio 
ignis  cum  ferro,  quae  ferrum  ostendit  ignem,  ita  ut  etiam  ea  facial, 
quae  sunt  ignis,  non  mutat  naturam  ferri :  neque  igitur  Dei  cum  cor- 
pore unio  est  rautatio  corporis,  licet  corpori  divinas  operationes 
prsebeat. 

That  is  : — The  body  of  the  Lord  arose  from  the  dead  indeed,  incor- 
ruptible, impassive,  immortal,  glorified  with  divine  glory,  and  is 
adored  by  celestial  powers,  yet  it  is  a  body,  and  has  what  it  had  at 
first,  circvuTiscription. 


A    CATALOGUE    OF    TESTIMONIES.  679 

If  a  mixture  of  fire  with  iron,  which  shows  the  iron  to  be  fire,  so 
that  it  also  effects  those  things  which  are  the  properties  of  fire,  does 
not  change  the  nature  of  the  iron  ;  the  union  of  God,  therefore,  with 
the  body,  is  not  a  mutation  of  the  body,  although  it  imparts  divine 
Operations  to  the  body. 

Damascenus  lib.  3.  cap.  17. :  Caro  Domini  locupletata  est  divi- 
nis  operationibus  propter  hypostaticam  ejus  ad  Verbum  unionem,  non 
passa  excidentiam  eorum,  quae  secundum  naturam  ipsi  propria  sunt. 

Idem  lib.  2.  cap.  22. :  Domini  anima  etsi  secundum  se  erat  natu- 
rse  ignorantis,  futura  attamen  secundum  hypostasin  unita  Deo  Verbo 
omnium  cognitionem  habuit,  non  ex  gratia  seu  participative,  sed 
propter  hypostaticam  unionem.  Et  paulo  post :  In  Domino  nostro 
Jesu  Christo,  quia  naturse  differunt,  differunt  etiam  naturales  scien- 
tise  et  voluntates  Dominitatis  et  humanitatis. 

That  is : — The  flesh  of  the  Lord  is  enriched  with  divine  opera- 
tions, on  account  of  its  personal  union  with  the  Word,  not  suffering, 
however,  any  diminution  of  those  properties  which  are  peculiar  to  it 
according  to  its  own  nature. 

The  soul  of  the  Lord,  although  it  is  in  itself  of  a  nature  ignorant, 
has  nevertheless  according  to  the  personal  union  with  God  the  Word, 
universal  knowledge,  not  from  grace,  or  participation,  but  on  ac- 
count of  the  personal  union ;  and  yet  as  the  natures,  are  different  in 
Christ,  the  natural  knowledge  and  will  of  the  divinity  and  humanity 
are  also  different. 


VIII. 

Again,  that  the  human  nature  is  a  partaker  and  capable  of  the 
divine  majesty,  which  is  the  property  of  God,  according  to  the  na- 
ture and  in  consequence  of  the  personal  union. 

Coloss.  2,  9,  3. :  In  ipso  inhabitat  omnis  plenitudo  Deitatis  cor- 
poraliter.  In  ipso  absconditi  sunt  oranes  thesauri  sapientiss  et  cog- 
nitionis. 

That  is  : — In  him  dwelleth  all  the  fulness  of  the  Godhead  bodily  : 
in  whom  are  hid  all  the  treasures  of  wisdom  and  knowledge. 

JusTiNus  in  Expositione  Fidei  p.  182.  (f.  389.  ed.  Colon.  1686.)  : 
Ncc  ita  ipsum  in  Patre,  ut  in  reliquis,  esse  dicimus,  non  eo  quidem, 
quod  substantia  in  aliis  existens  contrahatur,  sed  propter  eorum,  qui 
illiun  capiunt,  raodulum,  per  imbecillitatem  suam  divinam  preesentiam 
non  admittentium.  Item  :  Nam  corpus  pollutum  radios  Divinitatis 
non  capit.  Et  paulo  post:  Eodem  modo  mihi  considera,  Justitiar 
vtilcin,  univori^T?  (jurdcm  c\  ;pquo  snhslftnfia,  ut  qui  Dens  sit,  pva^son- 

86 


APPENDIX- 

tern  esse,  nos  vero  oranes  utpote  infirmos  et  peccatorum  sordibus  lip- 
pientes,  oculis  nostris,  propter  languorera,  lucis  prcesentiam  sustinere 
non  posse,  proprium  vero  illius  templum  oculum  purissimum  et  splen- 
doris  universse  lucis  capacem  esse,  utpote  a  Spiritu  Sancto  formatum 
eta  peccato  ex  parte  segregatum. 

Tiiat  is: — Nor  do  we  say  that  he  is  in  the  Father,  as  in  others, 
not  indeed  because  his  substance  existing  in  others,  contracts  its  di- 
mension, but  on  account  of  those  who  receive  it,  not  admitting  his 
divine  presence,  in  consequence  of  their  incapacity.  For  a  polluted 
body  does  not  comprehend  the  rays  of  the  divinity.  And  a  little  af- 
terwards :  In  this  manner  permit  me  to  say,  that  the  Son  of  righte- 
ousness, a  universal  substance  indeed  and  in  reality,  is  present  like 
him  who  is  God  ;  but  we  all,  since  we  are  infirm  and  blinded  with  the 
darkness  of  sins,  are  unable  to  endure  with  our  eyes  the  presence  of 
his  light,  but  that  the  peculiar  temple  of  Christ  is  the  purest  eye,  and 
capable  of  comprehending  the  splendor  of  universal  light,  because  it 
is  formed  by  the  Holy  Spirit  and  freed  from  sin  in  every  part. 

Origenes  de  Principiis  lib.  2.  cap.  6.  (t.  1.  op.  f.  698  et  749.  ed. 
Basil.)  :  Anima  Christi  tota  totum  Aoyoi^  recipit  atque  in  ejus  lucem 
splendoremque  cedit. 

Et  hb.  4. :  Anima  Christi  cum  Verbo  Dei  conjuncta,  Filii  Dei 
plene  capax  fuit. 

That  is:^: — The  whole  soul  of  Christ  has  received  the  whole  Word, 
and  is  taken  up  in  his  light  and  splendor. 

The  soul  of  Christ  united  with  the  Word  of  God,  has  full  capacity 
for  the  Son  of  God. 

Augustinus  epist.  57.:  Deus  licet  omnibus  creatiu'is  totus  sit 
prffisens,  ac  pra?cipue  in  credentibus  habitet,  non  tarnen  ex  toto  ilium 
capiunt,  sed  pro  sure  capacitatis  diversitate,  alii  minus  ipsum  habent 
et  capiunt.  De  capite  vero  nostro  Christo  apostolus  ait :  In  ipso  in- 
habitat  tota  plenitude  Deitatis  corporaliter. 

That  is : — Although  God  is  wholly  present  in  all  creatures, — and 
especially  does  he  dwell  in  the  believers, — yet  they  do  not  entirely 
comprehend  him.  But  according  to  the  diversity  of  their  capacities, 
some  possess  and  comprehend  him  more,  and  some  less.  But  concern- 
ing Christ  our  head,  the  Apostle  says :  In  him  dweHeth  all  the.  fulness 
of  the  Godhead  bodily. 

IX. 

Although  it  is  known  and  undeniable,  that  the  divinity  with  its 
divine  majest}-  is  not  locally  circumscribed  by  the  flesh,  as  if  it  were 
fonfain'^d  in  a  vessel,  as  Athanasiuf^,  Origrn,  Nvsscnus,  ruid  others. 


A    CATALOGUE    OF    TESTIMONIES.  681 

have  correctly  written  ;  and  in  the  Book  of  Concord  it  is  likewise  ex- 
pressly rejected  as  an  eri'or,  if  it  should  be  taught  that  the  humanity 
of  Christ  is  locally  expanded  in  all  places,  or,  that  the  human  nature 
in  Christ  is  changed  by  the  personal  union  into  an  endless  essence : 
yet  since  the  divine  and  human  natures  are  personally  and  insepara- 
bly united  in  Christ,  the  holy  Scripture  and  the  holy  Fathers  testify, 
that  Christ, — where  he  is,  there  is  not  his  person  half,  or  only  the 
half,  or  merely  a  part  of  his  person,  as  the  divinity  alone,  separately 
and  barely,  without  and  independent  of  his  assumed  and  personally 
united  humanity,  or  separated  from  it,  and  apart  from  the  personal 
union  with  the  humanity,  but  his  whole  person,  namely,  God  and 
man,  according  to  the  manner  of  the  personal  union  with  the  human- 
ity, which  is  an  inscrutable  mystery, — is  everywhere  present  in  a 
manner  and  a  mode  known  to  God. 

Ephes.  4,  10. :  Ascendit  super  omnes  coelos,  ut  impleret  omnia. 
Quod  CEcumenius  ita  interpretatur  :  Etenim  nuda  quoque  Divinitate 
olim  omnia  implebat.  Et  incarnatus,  ut  omnia  cum  carne  impleret, 
descendit  et  ascendit. 

That  is : — He  ascended  up  fiir  above  all  heavens,  that  he  might 
fill  all  things.  This  (Ecumenius  explains  thus :  For  with  his  pure 
divinity  he  has  long  since  filled  all  things.  But  now  incarnated,  in 
order  that  he  might  fill  all  things  wüth  his  flesh,  he  descended  and 
ascended. 

Et  Theophvlactus  ibidem  (Comment,  in  Eph.  f.  535.  ed.  Lond. 
1636.)  :  Ut  omnia  impleat  dominatione  operationeque,  idque  in  carne, 
quandoquidem  Divinitate  jam  antea  cuncta  compleret.  Hsec  autem 
adversus  Paulum  Samosatenum  et  Nestorium  sunt. 

That  is : — In  order  that  he  might  fill  all  things  with  his  dominion 
and  operation,  and  this  in  the  flesh,  since  before  now  he  filled  all 
things  with  his  divinity.  But  these  are  adverse  to  Paulus  Samosa- 
tenus  and  Nestor. 

Leo  epistol.  10.  (Ep.  24.  cap.  5.  f.  245.  et  in  Serm.  f.  121.  ed. 
cit.) :  Catholica  ecclesia  hac  fide  vivit  ac  proficit,  ut  in  Christo  Jesu, 
nee  sine  vera  Divinitate  humanitas,  nee  sine  vere  credatur  humanitate 
Divinitas. 

Idem  Sermone  3.  de  Passione :  Hoc  catholica  fides  tradit,  hoc  ex- 
igit,  ut  in'Rederaptore  nostro  duas  noverimus  convenisse  naturas,  et 
manentibus  proprietatibus  suis  tantam  factam  unitatem  utriusque  sub- 
stantlee,  ut  ab  iilo  tempore,  quo  in  beatae  virginis  utero  Verbum  caro 
factum  est,  nee  Deum  ilium  sine  hoc,  quod  est  homo,  nee  hominena 
sine  hoc  11  coat  cngitare,  quod  est  Dens. 


ß82  APPENDIX. 

Ibidem :  Exprimit  quidem  sub  distinctis  operationibus  veritatem 
suam  utraque  natura,  sed  neutra  se  ab  alterius  connexione  disjungit, 
nihil  ibi  ab  invicem  vacat  sed  suscepit  totum  hominem  Deus  et  ita  se 
illi  atque  illum  sibi  conseruit,  ut  utraque  alteri  naturae  inesset  et  neu- 
tra in  alteram  a  sua  proprietate  transiret. 

That  is : — In  this  faith  the  Catholic  church  lives  and  professes, 
that  in  Christ  Jesus  neither  without  the  true  divinity  is  the  human- 
ity, nor  without  the  true  humanity  is  the  divinity  believed. 

This  the  Catholic  faith  teaches,  this  it  requires,  that  in  our  Re- 
deemer we  know  two  natures  have  come  together,  and  their  attri- 
butes remaining,  a  union  of  both  substances  is  so  effected,  that  from 
the  time  in  which  the  Word  was  made  flesh  in  the  womb  of  the 
blessed  Virgin  Mary,  we  dare  not  consider  this  God  without  the 
additional  fact  that  he  is  man,  nor  this  man  without  the  fact  of  his 
being  God. 

Each  nature  indeed  under  distinct  operations  portrays  its  truth, 
but  neither  disjoins  itself  from  connection  with  the  other ;  neither 
nature  is  separated  from  the  other,  but  God  has  received  the  whole 
man,  and  thus  joined  himself  to  that  nature,  and  that  nature  to  himself, 
so  that  each  nature  enters  into  the  other,  and  neither  is  transferred 
from  its  own  property  into  the  other. 

X. 

But  since  in  this  article  this  doctrine  is  chiefly  designed  to  point 
out  unto  us  where  we  ought  to  seek  the  whole  person  of  the  Media- 
tor, God  and  man,  and  where  we  may  perceive  it ;  the  Book  of 
Concord,  as  also  all  the  orthodox  Fathers,  directs  us,  not  to  wood  or 
stone,  or  any  similar  thing,  but  to  that,  unto  which  Christ  points  and 
directs  us  in  and  with  his  word. 

Cyrillus  lib.  12.  in  Johannem  cap.  32.  (t.  3.  f.  1063.  ed.  cit.) ; 
In  quatuor  partes  vestimenta  Christi  divisa  sunt,  et  tunica  sola  indi- 
visa  mansit,  quod  mysticse  cujusdam  rei  signum  esse  dixerim.  Nam 
quatuor  orbis  partes  ad  salutem  reductse,  indumentum  Verbi,  id  est, 
carnem  ejus  impartibiliter  inter  se  parlitse  sunt.  In  singulis  enira 
partibiliter  transiens  Unigenitus,  et  animam  et  corpus  eorum  per  car- 
nem suam  sanctificans,  impartibiliter  atque  integre  in  omnibus  est, 
quum  unus  ubique  sit  nullo  raodo  divisus. 

That  is : — Into  four  parts  the  garments  of  Christ  were  divided, 
and  his  vesture  alone  remained  undivided ;  this  I  may  say  is  a  sign 
of  some  mysterious  thing.     For  the  four  quarters  of  the  world  re- 


A    CATALOGUE    OF    TESTIMONIES.  683 

stored  to  salvation,  have  shared  among  themselves  the  vesture  of  the 
Word,  that  is,  his  flesh,  indivisibly.  For  into  each  one  divisibly  the 
Only-begotten  passing,  and  sanctifying  through  his  flesh  their  soul 
and  body,  is  in  all  wholly  and  indivisibly,  since  everywhere  he  is  one 
and  in  no  manner  divided. 

Theophylactus  in  caput  19.  Johannis  (f.  825.  ed.  clt.)  :  Igitur 
sanctum  Christi  corpus  indivisibile  est,  et  dividitur  et  coramunicatur 
in  quatuor  partes  orbis ;  distributus  enim  singulis,  et  uniuscujusque 
animam  sanctificans  cum  corpore  per  carnem  suam,  Unigenitus  et 
integer  et  indivisus  in  omnibus  est,  existens  ubique,  nunquam  enim 
divisus  est,  sicut  et  Paulus  clamat. 

That  is : — Therefore  the  holy  body  of  Christ  is  indivisible,  though 
divided  and  communicated  unto  the  four  quarters  of  the  world  ;  for 
distributed  to  each  one,  and  sanctifying  with  his  body  through  his 
flesh  the  soul  of  each,  the  Only-begotten  is  entire  and  indivisible  in 
all,  existing  everywhere ;  for  he  is  never  divided,  as  Paul  also  asserts. 

Chrysostomus  (t.  4.  f.  1773.  ed.  Basil,  et  t.  6.  f.  846.  ed.  Fran- 
cof.)  Homil.  17.  ad  Ebr.  p.  16.  (et  Ambrosius  cap.  10.  ad  Hebrseos.): 
Numquid,  quia  in  multis  locis  offertur,  ideo  raulti  Christi  sunt  ?  Ne-. 
quaquam ;  sed  unus  ubique  est  Christus,  et  hie  plenus  existens  et  illie 
plenus,  unum  corpus.  Quemadmodum  enim,  qui  in  multis  locis  of- 
fertur, unum  corpus  est  et  non  multa  corpora,  ita  etiam  et  unum 
sacrificium.  Pontifex  autera  noster  ille  est,  qui  hostiam  mundantem 
nos  obtulit,  ipsara  offerimus  et  nunc,  quse  tunc  oblata  quidem  con- 
sumi  non  potest.  Hoc  in  raemoriam  ejus  fit,  quod  tunc  factum  est. 
Hoc  enim  facite,  inquit,  in  mei  recordationem.  Non  igitur  aliud 
sacrificium,  quemadmodum  summus  sacerdos,  sed  idem  semper  faci- 
mus.     Magis  autem  recordationem  sacrificii  operamur. 

Nota,  contra  pontificium  sacrificium  propitatiorium  missae. 

That  is : — Do  you  suppose,  because  he  is  offered  up  in  many  pla- 
ces, that  therefore  there  are  many  Christs  ?  By  no  means ;  but  there 
is  one  Christ  everywhere,  existing  here  entire  and  there  entire,  and 
one  body.  For  as  he  who  is  offered  up  in  many  places,  is  one  body 
and  not  many  borlies;  so  there  is  also  but  one  sacrifice.  But  he  is 
our  Pontiff,  who  made  a  cleansing  sacrifice  for  us,  offering  that  up 
now,  which  being  then  offered  up,  cannot  be  destroyed.  This  is 
done  in  remembrance  of  him,  which  was  then  done.  For  this  do, 
he  says,  in  remembrance  of  me.  Therefore  we  do  not  make  another 
sacrifice,  like  the  high  priests,  but  always  the  same.  But  we  are 
rather  engaged  in  the  remembrance  of  this  sacrifice. 


684  APPENDIX. 


CONCLUSION, 


These  testimonies  of  the  ancient  teachers  of  the  church,  pious  rea- 
der, have  not  been  laid  down  here  under  the  impression  that  our 
Christian  faith  is  based  upon  the  authority  of  men.  For  the  true 
and  saving  faith  should  not  be  founded  upon  the  authority  of  any 
ancient  or  modern  teachers  of  the  church,  but  solely  and  alone  upon 
the  word  of  God,  which  is  comprehended  in  the  writings  of  the  holy 
Prophets  and  Apostles,  as  infallible  evidences  of  the  heavenly  truth. 
But  since,  by  the  special  and  speedy  artifices  of  Satan,  the  fanatical 
spirits  would  readily  lead  the  people  again  from  the  holy  Scripture, — 
which,  God  be  praised,  can  now  be  profitably  read  by  a  common  lay- 
man,— into  the  writings  of  the  Fathers  and  ancient  teachers  of  the 
church,  as  into  the  wide  sea  ;  so  that  he  who  has  not  read  these  wri- 
tings, is  consequently  unable  to  know  with  certainty  whether  ho  holds 
with  them  and  their  writings  in  that  sense  in  which  these  new  teach- 
ers employ  their  terms,  and  is  thus  left  in  a  perilous  state  of  doubt. 
It  was,  therefore,  necessary  for  us  to  show  by  this  Catalogue,  and 
exhibit  it  as  an  evidence  to  all,  that  this  new  false  doctrine  is  founded 
as  little  in  the  writings  of  the  ancient,  pure  teachers  of  the  church, 
as  in  the  holy  Scripture,  but  is  directly  in  opposition  to  them.  These 
testimonies  they  allege  in  a  false  sense,  contrary  to  the  intention  of  the 
Fathers,  just  as  they  wilfully  and  maliciously  pervert  the  pure  testi- 
monies of  the  holy  Scripture,  and  the  plain,  the  clear,  and  lucid  words 
of  the  testament  of  Christ,  the  Lord's  Supper.  For  this  reason, 
then,  the  Book  of  Concord  refers  each  and  every  one  to  the 
holy  Scripture  and  to  the  simple  Catechism.  For  he  who  embraces 
the  simplicity  of  these  with  true  and  simple  faith,  best  secures 
his  soul  and  conscience,  since  they  are  founded  on  a  firm  and 
an  immovable  rock,  Matt.  7,  and  17  ;  Gal.  1 ;  Psalm  119. 


Note. — Here,  after  the  introduction  of  a  table  of  contents,  follows,  in  the  Dres- 
den edition  of  1580,  a  catalogue  of  the  names  of  the  theologians  and  of  the  officers 
of  the  churches  and  schools,  who  subscribed  the  Book  of  Concord.  No  doubt  it 
would  be  gratifying  to  man)'  of  our  readers,  if  this  catalogue  of  names  were  in- 
serted in  this  edition;  but  since  it  does  not  occur  in  the  Leipsic  edition  of  1790, 
and  in  some  others,  and  since  it  would  consume  upwards  of  a  hundred  pages,  we 
prefer  to  omit  it. — [Trans. 


CHRISTIAN 

ARTICLES  OF  VISITATION. 

A.  D.  1592. 


ARTICLE    I. OF    THE    LORD  S    SUPPER. 

The  pure  and  true  doctrine  of  our  churches  concerning  the 
Lord's  Supper. 

1.  That  the  words  of  Christ:  "  Take  and  eat,  this  is  my  body ; 
drink,  this  is  my  blood,"  are  to  be  understood  simply  and  according 
to  the  letters,  as  they  read. 

2.  That  in  this  sacrament  two  things  are  given  and  received  to- 
gether :  One  earthly,  that  is  bread  and  wine,  and  one  heavenly,  that 
is  the  body  and  blood  of  Chiist. 

3.  That  this  occurs  here  upon  earth,  not  up  in  heaven. 

4.  That  it  is  the  right,  natural  body  of  Christ,  which  hung  upon 
the  Cross,  and  the  right,  natural  blood,  which  flowed  out  of  the  sides 
of  Christ. 

5.  That  the  body  and  blood  of  Christ  are  received,  not  only  by 
faith  spiritually, — a  thing  which  can  occur  also  apart  from  the  sa- 
crament of  the  Lord's  Supper, — but  here  with  bread  and  wine  oral- 
ly, yet  in  an  inscrutable  and  supernatural  manner,  as  a  pledge  and 
an  assurance  of  the  resurrection  of  our  bodies  from  the  dead. 

6.  That  the  oral  participation  of  the  body  and  blood  of  Christ,  is 
enjoyed  not  only  by  the  w^orthy,  but  also  by  the  unworthy  who  ap- 
proach without  repentance  and  true  faith,  yet  to  dissimilar  ends  ; 
by  the  worthy  to  salvation,  but  by  the  unworthy  to  judgment. 

ARTICLE    11. OF    THE    PERSON    OF    CHRLST. 

The  pure  and  true  doctrine  of  our  churches  of  the  article 
concerning  the  Person  of  Christ. 

1.  In  Clirist  there  are  two  distinct  natures,  the  divine  and  the  hu- 
ran!i :   tlicsc  reuuiin  to  eternity  unconfused  and  unseparated. 


ARTICLES    OF    VISITATION. 

2.  These  two  natures  are  so  personally  united,  that  there  is  only 
one  Christ,  one  person. 

3  On  account  of  this  personal  union,  it  is  rightly  said,  and  so  it 
is  indeed  and  in  truth,  that  God  is  man,  and  man  is  God ;  that 
Mary  bore  the  Son  of  God,  and  that  God  has  redeemed  us  by  his 
own  blood. 

4.  Through  this  personal  union,  and  the  exaltation  consequent 
upon  it,  Christ  according  to  the  flesh  was  seated  at  the  right  hand 
of  God,  and  has  received  all  power  in  heaven  and  in  earth,  and  be- 
come a  partaker  of  all  divine  majesty,  honor,  power,  and  glory. 


ARTICLE    III. OF    HOLY    BAPTISM. 

The  pure  and  true  doctrine  of  our  churches,  concerning  the 
article  relative  to   Holy  Baptism. 

1.  That  there  is  only  one  baptism  and  one  ablution,  not  that  which 
is  accustomed  to  take  away  the  impurity  of  the  body,  but  that  which 
washes  us  from  sins. 

2.  Through  baptism,  as  the  laver  of  regeneration  and  the  renew- 
ing of  the  Holy  Ghost,  God  saves  us,  and  works  in  us  such  righte- 
ousness and  purification  from  sins,  that  he  who  perseveres  in  this 
covenant  and  confidence  unto  the  end,  shall  not  be  lost,  but  has 
eternal  life. 

3.  All  who  are  baptized  in  Christ  Jesus,  are  baptized  in  his  death, 
and  through  baptism  are  buried  with  him  in  his  death,  and  have  put 
on  Christ. 

4.  Baptism  is  the  laver  of  regeneration,  because  in  it  we  are  born 
anew,  and -are  sealed  and  favored  with  the  spirit  of  adoption. 

5.  Except  a  man  be  born  of  water  and  the  Spirit,  he  cannot  enter 
into  the  kingdom  of  God  :  yet  by  this  is  not  meant  a  case  of  necessity. 

6.  That  which  is  born  of  flesh,  is  flesh,  and  by  nature  we  are  all 
children  of  God's  wrath ;  for  out  of  sinful  seed  we  are  engendered, 
and  in  sin  we  are  all  conceived. 

ARTICLE    IV. OF    GOd's    FOREKNOWLEDGE    AND    ELECTION. 

The  pure  and  true  doctrine  of  our  churches  concerning  this  article. 

1.  That  Christ  died  for  all  men,  and  as  the  Lamb  of  God  bore  the 
sins  of  the  whole  world. 

2.  That  God  creafed  no  one  for  condemnation,  but  desires  ail  men 


ARTICLES    OF    VISITATION. 


687 


to  be  assisted,  and  to  come  to  a  knowledge  of  the  truth.  He  com- 
mands all  to  hear  Christ  his  Son  in  the  Gospel,  and  thereby  promises 
power  and  the  operation  of  the  Holy  Spirit  unto  conversion  and  sal- 
vation. 

3.  That  in  consequence  of  their  own  faults  many  persons  will  be 
condemned,  who  either  will  not  hear  the  Gospel  concerning  Christ, 
or  fall  from  grace  again  by  error  against  the  fundamental  doctrines, 
or  by  sins  against  their  own  conscience. 

4.  That  all  sinners  who  repent,  shall  be  received  into  grace,  and 
none  will  be  excluded,  even  if  his  sins  were  as  red  as  blood :  since 
the  mercy  of  God  is  much  greater  than  the  sins  of  the  whole  world, 
and  God  is  merciful  over  all  his  works. 


OF    THE    LORD  S    SUPPER. 

False  and  erroneous  doctrine  of  the  Calvinists. 

1.  That  the  aforenamed  words  of  Christ  are  to  be  understood  in  a 
figurative  sense,  and  not  as  they  read. 

2.  That  in  the  sacrament  of  the  Lord's  Supper  there  are  only 
empty  signs,  but  that  the  body  of  Christ  is  as  far  from  the  bread  as 
the  highest  heaven  is  from  the  earth. 

3.'  That  Christ  is  present  here  only  with  his  power  and  operation, 
and  not  with  his  body,  even  as  the  sun  is  present  and  powerful  here 
on  earth  with  his  rays  and  operation,  but  the  sun  himself  is  up  in 
heaven. 

4.  That  it  is  a  typicum  corpus,  a  figurative  body  only,  which  is 
signified  and  prefigured. 

5.  That  it  is  received  by  faith  alone,  which  soars  up  into  heaven, 
a:nd  not  orally. 

6.  That  only  the  worthy  receive  it,  but  the  unworthy,  who  have 
not  spch  a  faith  as  can  ascend  up  into  heaven,  receive  nothing  but 
fcread  and  wine. 

87 


68S  ARTICLES    OF    VISITATION. 


OF    THE    PERSON    OF    CHRIST. 

False  and  erroneous  doctrine  of  the  Calvinists,  which  militates 
chiefly  agxinst  the  third  a^ii  fourth  articles  of  the  pure  doctrine. 

1.  That  God  is  man  and  man  is  Gol,  is  a  figurative  expression. 

2.  That  the  humanity  has  communion  with  the  divinity,  not  in 
deed  and  in  truth,  but  only  according  to  the  name  and  the  words. 

3.  That  it  is  impossible  for  GotI  with  all  his  omnipotence  to  pro- 
vide, that  the  natural  body  of  Christ  may  be  at  more  than  one  place 
at  a  time. 

4.  That  according  to  his  humanity,  through  his  exaltation,  Christ 
has  received  only  created  gifts  and  limited  power,for  he  does  not  know 
all  thinfjcs,  and  he  is  unable  to  do  all  things. 

5.  That  according  to  his  hummity  Chiist  rules  in  an  absent  man- 
ner, like  the  king  in  Spain  rules  over  the  new  islands. 

6.  That  it  is  a  con  iemiible  i  lolatry,  if  any  one  should  place  the 
confidence  and  faith  of  his  heart  upon  Christ,  not  according  to  his 
divinity  alone,  but  also  according  to  his  humanity,  and  thus  confer 
upon  him  the  honor  of  invocation. 


OF    HOLY    BAPTISM. 

False  and  erroneous  doctrine  of  the  Calvinists, 

1.  Baptism  is  an  outward  water-bath,  by  which  is  signified  an 
inward  ablution  from  sins. 

2.  Baptism  does  not  give  or  effect  regeneration,  fiiith,  the  grace 
of  God,  and  salvation,  but  it  only  denotes  and  seals  them. 

3.  Not  all  who  are  baptized  with  water,  obtain  by  it  the  grace  of 
Christ,  or  the  gift  of  faith,  but  only  the  elect. 

4.  Regeneration  takes  place  not  in  and  with  baptism,  but  first  after- 
wards in  mature  years,  and  in  some  even  in  very  old  age. 

5.  Salvation  does  noi  depend  on  baptism  ;  hence  jirivate  baptism- 
shall  not  be  allowed  in  the  church,  but  if  the  church  service  cannot 
be  had,  the  infant  should  always  be  permitted  to  die  without  baptism^ 

6.  The  children  of  Christians  are  holy  betöre  baptism,  and  are  in 
the  covenant  of  eternal  life  from  their  mother's  womb,  yes,  even  in 
their  mother's  womb,  else  holy  baptism  could  not  he  imparted  unto 
*hem. 


ARTICLES    OF    VISITATION.  689 


OF  god's  foreknowledge  and  election. 
False  and  erroneous  doctrine  of  the  Calvinists. 

1.  That  Christ  did  not  die  for  all  persons,  but  only  for  the  elect. 

2.  Th;it  Go  1  created  the  greater  portion  of  mankind  for  eternal 
damnation,  and   is   unwilling  that  they  should  be  converted   and 

saved. 

3.  That  the  elect  and  regenerate  cannot  lose  the  faith  and  the 
Holy  Spirit  and  be  condemned,  even  if  they  perpetrate  all  manner 
of  gross  sins  and  vices. 

4.  Those  who  are  not  elected,  must  be  .'..mned,  and  they  cannot 
come  to  salvation,  even  if  they  were  to  be  baptized  a  thousand  times, 
if  they  were  to  approach  the  sacrament  of  the  Lord's  Supper  daily, 
and  would  live  as  holy  and  blameless  as  possible. 


THE  END. 


INDEX. 


I.    OF    THE    HOLY    SCRIPTURE. 


The  only  rule  and  standard  of  doctrine, 
the  prophetic  and  apostolic  Scriptures 
alone  of  the  Old  and  New  Testa- 
ments, pages  465,  50G 

Why  reference  should  be  had  to  other 
books  besides  the  Bible,         465,  505 

Other  writings  which  accord  with  these 


books  not  lejected  or  jirohibited,  50S 
That  in  the  Book  of  Concord  no  new  con- 
fessions of  faith  are  made,  505 
Why  an  account  has  been  given  in  this 
book  concerning  controverted  arti- 
cles,                     ^                       509,  510 


II.    OF    GOD. 


The  three  chief  Symbols,  page  13 

The  Augsburg  Confession,  20 

Apology,  55 

Articles  of  Smalcald,  281 

The  Smaller  Catechism,     330,  332,  333 
The  Larger  Catechism,      354,  403,  407 
What  God  is,  and  that  he  is  one  in  es- 
sence, and  threefold  in  person,        20, 
[55,  281 


What  is  understood  by  the  word  per- 
son, 20 

Of  the  Manichasans  who  have  adopted 
two  gods,  the  one  good,  th»;  other 
evil,  "  '  20 

Of  heretics  who  adopt  but  one  person  in 
the  Godhead,  20 

Of  the  Antitrinitarians,  502,  644 

Of  Creation,  332,107 


III.    OF    THE    PERSON    OF    CHRIST    AND    HIS    OFFICE. 


page  21 

67 

281 

333 

409 

488 

597 

647 

6S5 

688 

Augsburg  Confession, 

Apology, 

Articles  of  Smalcald, 

The  Smaller  Catechism, 

The  Larger  Catechism, 

Epitome, 

Declaration, 

Catalogue  of  Testimonies, 

Articles  of  Visitation, 

Neither  the  Father  nor  the  Holy  Ghost, 
but  the  Son  of  God  alone  became 
man,  281 

That  Christ  is  true  God  and  man  in  one 
person,  21,  67 

Of  the  New  Arians,  502,  044 

Whence  originated  the  controversy  con- 
cerning the  person  of  Christ,  597 

The  pure  doctrine  concerning  the  person 
of  Christ,  embraced  in  certain  arti- 
cles, 488,  598 

Contrary  and  false  doctrine  concerning 
the  person  of  Christ,  embraced  in  cer- 
tain articles,  and  condemned,  491,  615 

Of  the  real  communication  of  the  pro- 

■  perties  of  both  natures  in  Christ. 
[488.  50 It 


That  it  is  rightly  said,  and  how  it  is  to 
be  understood,  that  God  suffered  and 
died  for  us,  604 

How  it  is  to  be  understood  that  the  blood 
of  Christ  cleanses  us  from  our  sins, 

[608 

That  according  lo  his  human  nature 
Christ  obtained  almighty  power  even 
in  his  mother's  womb,  and  demonstra- 
ted it  in  the  state  of  liis  humiliation, 
[601,  602,  614 

That  Christ  knows  all  things,     610,  611 

That  the  flesh  of  Christ  is  vivifying,  012 

That  Christ  can,  even  according  to  his 
humanity,  be  present  in  all  places 
wherever  he  will,  and  for  this  reason 
also  in  the  sacrament  of  the  Lord's 
Supper,  with  his  body  and  blood, 
[592,  615 

How  consolatory  it  is  unto  us  in  crosses 
and  afflictions,  that  Christ  can  be  eve- 
rywhere with  us  according  to  his  hu- 
manity, 013 

That  it  is  by  no  means  the  meaning  of 
this  book,  that  the  human  nature  in 
t'hri>t  i^:  equalized  with  the  divinity, 


692 


ÜNDEX. 


either  according  to  the  es.sance  or  to 
th?  attribute,     ^  600 

Of  the  error  of  Nestorius  and  Samosate- 
mis,  that  the  divine  and  human  natures 
are  united  with  each  other,  as  two 
boards  are  glued  together,  and  that 
they  have  no  communion  at  all  with 
each  other,  599,  COO 

Of  the  office  and  work  of  Christ  the  Lord, 


relative  to  our  redemption,  601 

Of  the  descent  of  Christ  into  hell,    493, 

[616 
As  long  as  the  suffering  and  death  of 
Christ  place  the  wrath  of  God  before 
our  eyes  and  terrify  mankind,  so  long 
is  this,  not  a  declaration  of  the  Gospel, 
but  an  exhibition  of  the  law,  480,  564 


ly.    OF    THE    HOLY    SPIRIT. 


The  Smaller  Catechism,  page  333 

The  Larger  Catechism,  411 

The  Holy  Spirit,  and  his  work  and  opn"- 
ation,  333.411 

The  fruits  of  the  Holy  Spirit,  4S2,  569 
Concerning  the  conversion  of  man  two 
efficient  causes  are  found  in  the  Scrip- 
ture, through  which  he  is  converted, 
viz  :  the  Holy  Spirit,  and  the  word  of 
God,  "  473,  530,  531,  535 

That  the  Holy  Spirit  works  faith  through 


the  hearing  of  the  Gospel,  21,  88 

That  faith  and  salvation  are  preserved  in 
us,  not  by  works,  but  by  the  Sp'rit  ot 
God,  533,  533 

False  notion,  that  those  who  have  once 
obtained  the  Holy  Spirit  and  the  re- 
mission of  sins,  and  become  believ- 
ers, retain  their  faith,  even  if  they 
afterwards  fall  into  open  sins,       298, 

[533 


V.    or     THE    LAW     AND    THE    GOSPEL. 


Apology,  page  92 

Articles  of  Smalcald.  291 ,  299 

The  Smaller  Catechism,  330,  332 

The  Larger  Catechism,      351,  351,  406 
Epitome  479,  481 

Djclaration,  562,537 

That  the  word  of  God  is  divided  into  th'^ 
doctrine  of  the  lawand  the  Gospel,  53 1 
That  the  doctrin-  of  the  law  and  of  the 
Gospel  should  be  continually  urged  in 
the    church   of  God    with   diligence, 
[556,  537 
That  the  Christian  church  is  known  by 
the  Gospel  and  the  sacraments,      130 
That  the  Holy  Spirit  works  faith  through 
the  hearing  of  the  Gospel,  21,  78 

As  the  preaching  of  repentance  is  uni- 
versal, so  is  also  the  promise  of  the 
Gospel,  627,  628 

That  the  distinction  between  the  law 
and  the  Gospjl  is  to  be  retained,  479, 

[5  52 
Th-  doctrin-  of  the  law,     479,  539,  570 
All  that  reproves  sins,  and  proclaims  the 
wrath   of  God,  b-Iong?  to  the  law, 
[179, 561 
Of  tlie  use  of  the  law,  and  why  it  was 
given,  481,  535,  533 

As  long  as  th"  suffering  and  death  of 
Christ  t'rrify,  so  long  is  this,  not  a 
d("claration  of  th?»  Gospel,  but  an  ex- 
hibition of  the  law,  4S0,  53 1 
Since  unbelief  is  th-»  fountain  of  all  pun- 
ishable sins,  th'^  law  punishes  it  also, 

■53t 


Of  the  third  use  of  the  divine  law,  481, 

[567 

The  law  must  be  preached  not  only 
among  the  unbelieving  and  impeni- 
tent, but  also  among  sincere  believ- 
ers, &c.,  481,482,568,569 

Of  the  Antinomians,  the  adversaries  of 
the  law,  '  565 

The  difference  between  the  works  of  the 
law,  and  the  fruits  of  the  Spirit,  482, 570 

Why  Clirist  explains  the  law,    480,  563 

To  teach  and  to  explain  the  law  is  an 

extraneous  work   of  Christ,   but    to 

preach  the  Gospel  is  his  own  work, 

[480,  562 

The  word  Gospel  is  used  in  two  different 
senses,  480,  562 

When  by  the  ward  Gospd,  the  whole 
doctrine  of  Christ  is  understood,  it  is 
a  d:>claration  concerning  repentance 
and  remission  of  sins.  But  when  the 
Law  and  the  Gospel  are  compared,  it 
is  not  a  declaration  of  repentance,  but 
of  comfort  concerning  the  grace  of 
God  through  Christ,  480,  571 

Those  who  transform  the  Gospel  into  a 
doctrine  of  law,  rob  Christians  of 
that  true  consolation,  which  they  have 
in  the  Gosp;l  asjainst  the  terrors  of  the 
law,  requiring  the  papistical  doctrine, 

[567 

That  in  the  law,  not  only  outward,  but 
also  inward,  perfect  obedience  is  re- 
quired,        *  tiS 

E.^:p!anatIon  of  the  Decalogue,    330,  354 


INDEX. 


693 


VI.  OF  FREEWILL  AND  CONVERSION. 


Augsburg  Confession,  page  25 

Apology,  200 

Articles  of  Smalcald,  291 

Epitome,  470 

Declaration,  522 

How  the  declaration  of  Luther  is  to  be 
understood:  The  will  of  man  in  his 
conversion  remains  purely  passive, 
that  is,  it  does  nothing;  at  all,  but 
merely  permits  what  God  works  in 
him,  473,  541 

That  in  spiritual  matters  man  is  like  a 
pillar  of  salt ;  like  Lot's  wife ;  or, 
like  wood  and  stone ;  or,  a  dead 
image,  527 

Why  the  doctrine  is  wrong,  that  there 
are  three  eflicient  causes  of  the  con- 
version of  unregenerate  man  to  God, 

[541 

Before  the  conversion  of  man,  there  are 

but  two  efficient  causes  found,  through 

which  he  is   converted,  namely,  the 

Holy   Spirit,   and   the  word  of  God, 

[473,  531,  541 

The  error  of  the  Stoics,  that  man  does  all 


through  constraint,  and  that  all  that 
happens,  mit^t  so  happen,        471,  538 

The  error  of  the  enthusiasts,  that  God 
converts  men  without  the  external 
preaching  and  hearing  of  his  word, 
through  his  Spirit,  472,  523,  539 

The  error  of  the  Pelagians,  that  man  is 
able  by  his  own  powers,  without  the 
grace  of  the  Holy  Spirit,  to  convert 
himself  to  God,  471,538 

The  error  of  the  papists  and  of  the  school- 
men, that  man  is  able,  by  his  own  na- 
tural powers,  to  begin  a  virtuous  life, 

[538 

The  doctrine,  that  in  conversion  the  will 
of  man  is  not  idle,  but  does  something, 

[538 

Rejection  of  the  opinion  of  the  Syner- 
gists, ■  538 

That  the  expressions  of  the  Fathers,  as 
Chrysostorn  :  Deus  trahit,  sed  volen- 
tem  ;  and  Basil :  Tantum  veils,  et  Detes 
prceocc/'rrit, — are  not  analogous  to  the 
form  of  sound  doctrine,  540 


Vil.    OF    SIN. 


Augsburg  Confession, 

Apology, 

Articles  of  Smalcald, 

Of  the  fall  of  Adam, 


page  2G  Of  the  cause  of  sin, 

'  202  What  sin  is, 

290  Of  actual  sin, 
290 


26,  202 
290 
290 


OF    ORIGINAL    SIN. 


Augsburg  Confession,  20 

Apology,  55 

Epitome,  4(iG 

Declaration,  511 

How  dreadful  a  thing  this  hereditary  dis- 
ease is,  512 
Whether  original  sin  is  the  substance,  na- 
ture, and  essence  of  man,        407,  515 
How  the  opinion,  tbat  original  sin  is  the 
substance  of  man,  militates  against  all 
the   article»   of  the   Christian   faith, 
[1(J7,  oil) 


The  opinion  of  the  Pelagians  concerning 
original  sin,  -IHS,  511,  514 

The  opinion  of  the  IManichaeans  concern- 
ing original  sin,  4G9,  512,  515 

How  and  why  original  sin  is  callrd  by 
Luther,  natural,  personal,  essential 
depravity,  469,  516,  520 

In  preaching  concerning  original  sin,  we 
should  not  employ  on  the  pulpit  the 
words  xti})st  nitia  and  acculens,  but  in 
the  schools  they  may  be  used  advan- 
tageously, 470,  520 


7111.  OF   THE  JUSTIFICATION  OF  MAN  BEFORE  GOD,  BY  FAITH  ALONE. 


Aussburg  Confession,  pa^es  21,  26 

Apology,'  67,  77,  83 

Articles  of  Smalcald,  304 

Epitome,  473 

Declaration,  542 

What  the  word  io  jtiuify  signifies  in  the 
Scripture,  474,  514 

What  our  righteousness  is,         471,  542 
Of  the  essentiL*}  right°ouvne.-s  of  God, 

[552 


That  Christ  is  our  righteousness,  not  ac- 
cordins  to  his  divinity  alone,  nor  yet 
according  to  his  humanity  alone,  but 
the  whole  Christ,  according  to  both 
natures,  474,' 542,  553 

Tliat  the  obedience,  the  sufferings,  the 
death,  and  resurrection  of  Christ  are 
our  righteousness,  543,  544 

That  we  are  justified  through  Christ» 
wilUout  anv  of  our  merits,  bv  faith 


694 


INDEX; 


alone,  21,  67,  304,  474,  552 

A  right  and  saving  faith  is  not  merely  a 
knowledge  of  the  histories  concerning 
Christ,  but  a  cordial  reliance  upon  the 
grace  of  God  through  Christ,  156 

That  the  Holy  Spirit  works  faith  through 
the  hearing  of  the  Gospel,  21,  88 

The  false  opinion  of  the  Anabaptists  and 
others,  who  teach,  that  we  receive, 
without  the  hearing  of  the  word  of 
God,  the  Holy  Spirit  and  faith,         21 

That  faith  justiiies  us — not  that  our  faith 
is  a  work  so  precious  and  pure ;  but 
solely  because  by  faith,  and  by  no 
other  means,  we  receive  the  mercy  of 
God  offered,  86,  124 

How  the  word  sola,  alone,  is  founded  in 
the  Scripture,  82 

By  the  word  sola,  alone,  we  do  not  ex- 
clude the  Gospel  and  the  sacraments, 
but  only  our  own  merit,  82 

In  the  article  concerning  the  justilication 
of  man,  Paul  excludes,  not  only  the 
works  of  the  ceremonial  law,  but  those 
also  of  the  Decalogue,  86 

That  for  the  preservation  of  the  pure  doc- 
trine concerning  the  justification  by 
faith,  the  jxirticalce  exclusiva:,  that  is, 
the  following  words  of  St.  Paul,  By 
grace,  without  merit,  without  law, 
without  works,  not  of  svorks, — arc  to 


be  firmly  maintained,     475,  543,  548 

How  the  words  regeneration  and  vivifi- 
cation,  considered  in  the  Apology,  are 
to  be  understood  concerning  the  justi- 
fication of  man,  by  which  words  else- 
where the  renovation  of  man  is  under- 
stood, 475,  544,  545 

That  neither  contrition  nor  love,  neither 

conversion  nor  sanctification,  nor  any 

good  work,  nor  any  merit,  pertains  to 

the   article    concerning  justification, 

[475,  477,  479,  547,  548 

If  it  be  taught  that  the  works  of  the  law 
justify,  or  merit  the  forgiveness  of 
sins,  we  can  never  be  certain  of  the 
forgiveness  of  sins,  101,  102 

Refutation  of  the  arguments  of  the  ad- 
versaries, by  which  they  wish  to  show 
that  we  are  justified,  not  by  faith,  but 
by  the  works  of  love,  103 

That  the  works  of  love  follow  faith,  90, 

[91,  104 

There  must  not  be  feigned  such  a  faith 
as  can  consist  with  an  evil  intention 
to  sin  and  to  act  contrary  to  con- 
science, 475,  546,  549 

The  difference  between  faith  and  hope, 

[120 

Explanation  of  the  Creed,  332,  406 

The  comfort,  peace,  and  joy  in  the  Holy 
Spirit  in  the  believers,  99 


IX.    OF    GOOD    WORICS. 


pages  21,  26 

92, 187 

304 


Augsburg  Confession 
Apology, 

Articles  of  Smalcald, 
Epitome,  476 

Declaration,  554 

What  good  works  are,  26 

That  we  should  do  good  works,  555,  556 
How  they  must  occur  to  be  acceptable 
with  God,  556,  558 


That  faith  and  salvation  are  preserved  in 
us,  not  by  works,  but  by  the  Spirit  of 
God,  478,  559, 560 

That  this  expression  is  offensive  and  dis- 
advantageous to  Christian  discipline : 
Good  works  are  pernicious  to  salva- 
tion, 478,  561 

That  good  works  do  not  merit  salvation, 

[202 


That  the  propositions  and  modes  of  ex-     Concerning  merito  congrui  and  condigni. 


pressio2is  are  not  consistent  with  the 
word  of  God  :  Good  works  are  neces- 
sary to  salvation  :  It  is  impossible  to 
be  saved  without  good  works  :  No  one 
has  ever  been  saved  without  good 
works,     477,  478,  554,  555,  557,  558 

Th'^se  propositions  arose  in  the  time  of 
persecution,  559 

How  these  words,  neces.ilty  and  neressa- 
ly,  must  be  understood,  478,  554 

How  it  must  be  understood,  that  the  re- 
generated peribrm  good  works  from  a 
fre(',s])ontaneous  spirit,  not  compelled 
or  constrained,  478,  557 


[71,  96,  121,  123,  125 

Concerning   works    of    supererogation, 

[126,  149 

The  false  opinion  of  those  who  intimate, 

that  those  who  once  obtain  the  Holy 

Spirit  and  the  remission  of  sins,  and 

become  faithful,  even  if  they  fall  into 

open  sins,  retain  faith,  559 

That  we  are  sinners  before  God,         98 

Of  perfection,  in  what  it  consists,  24,  43 

Of  satisfaction   or   expiation   for   sins, 

[149,  165 

Of  indulgences,      ^     109,147,180,182, 

[259,  274,  285,  295, 296 


OF    III'MAN'    TKAPITIONS    AND    OEDI^' A^■c^;s. 

Apology,  187         hoods,  26,175,267,285 

Articles  of  Smalcald,  305     Of  fasts  and  the  diversity  of  meats,   36,' 

Of  piljjriniagrs,  ri.>tMrips,  and   brother-  »  [39 


INDEX. 


695 


Augsburg  Confession, 

Apology, 

Articles  of  Smalcald, 

Of  the  relics  of  saints, 


OF    MONASTIC    V0%VS    AND    LIFE. 

39     Of  spectres, 
255     Of  purgatory, 
304 
285 


285 

149,  181,  248, 
[282,  284, 296 


X.  OF  PREDESTINATION,  OR  THE  ETERNAL  FOREKNOWLEDGE  OF  GOD. 


Epitome,  page  496 

Declaration,  623 

Articles  of  Visitation,  686,689 

The  difference  between  the  foreknowl- 
edge   and   eternal    election    of  God, 
[496,  497,  623,  624 
That  the  foreknowledge  extends  to  the 
good  and  to  the  bad,  496,  623 

The  cause  of  sin  and  of  the  destruction 
of  the  ungodly,  is  not  the  foreknowl- 
edge, but  much  rather  the  wicked, 
perverted  will  of  the  devil  and  men, 
[496,  624 
That  the  predestination  or  eternal  elec- 
tion of  God  pertains  only  to  the  pious 
and  children  of  God,  496,  624 

This  predestination  of  God  is  not  to  be 
scrutinized  in   the  secret  counsel  of 


God,  but  it  is  to  be  sought  in  his  word, 
in  which  it  is  revealed,  497,  624 

As  the  preaching  of  repentance  extends 
to  all  persons,  so  also  does  the  preach- 
ing of  the  Gospel,  627 

That  Christ  the  Lord  is  the  book  of  life, 
in  which  are  written  all  that  will  be 
saved,  476,  626 

That  many  he  called,  hut  feiv  cliosen,  does 
not  imply  that  God  does  not  desire  to 
save  all  men,  but  by  this  the  malicious 
contempt  of  God's  word  and  the  obdu- 
racy of  men  are  punished,      497,  629 

That  this  doctrine  is  wrong,  that  not 
only  the  mercy  of  God  and  the  merit 
of  Christ  are  the  cause,  but  that  in  us 
also  there  is  a  cause,  of  the  election  of 
God,  639 


XI.  OF  REPENTANCE. 


Augsburg  Confession, 

Apology, 

Articles  of  Smalcald, 

Smaller  Catechism, 

Epitome, 

Declaration, 

What  repentance  is, 


page  TZ 
146 
292 
338 
479 
562 
23,  146,  293 


That  repentance  consists  of  two  parts- 
contrition  and  faith,  146,  147 

That  repentance  continues  with  Chris- 
tians till  death,  298 


As  the  preaching  of  repentance  extends 
to  all  persons,  so  does  also  the  preach- 
ing of  the  Gospel,  627 

That  those  who  fall  into  sin  after  bap- 
tism, obtain  the  remission  of  sins, 
whenever,  and  as  often  as  they  re- 
pent, 146 

Of  the  errors  of  the  papists  concerning 
repentance,  147 

Of  servile  and  filial  fear,  152 

Of  expiation,  168 


OF    CONFESSION    AND    ABSOLUTION. 


Augsburg  Confession,  23,  35 

Apology,  165 

Articles  of  Smalcald,  300,  301 

The  Smaller  Catechism,  338 

The  Larger  Catechism,  458 
•Of  confession  before  God,  neighbors,  and 

church  officers,  165,  166,  301 


That  it  is  impossible  and  unnecessary  to 

enumerate  all  sins  in  confession,    23, 

[36,  144 

That  W'e  are  not  bound  to  make  confes- 
sion at  a  particular  time,        143,  329 

Of  absolution  and  the  power  of  the  keys, 
[44,  143,  150,  153,  157,  179,  182,  299 


Articles  of  Smalcald, 


OF     EXCOM^;UNICATION. 

302 


XII.    OF    THE    SACRAMENTS. 


Augsburg  Confession,  page  23 

Apology,  141,  182',  216 

Articles  of  Smalcald,  299 

What    the    sacraments   are,   and   how 
many,  1S2,  183 

That  there  are  nnlv  X\\c\  sarrampnts.  rot 


8'^ 


seven,  as  the  papists  intimate,       183 

That   the  sacraments   administered  by 

ungodly  servants  are  efficacious,  137, 

[141 
Of  the  right  use  of  the  sacraments,   22, 

[189 


696 


INDEX. 


Augsburg  Confession, 

Apology, 

Articles  of  Smalcald, 

Smaller  Catechism, 

Larger  Catechism, 

Articles  of  Visitation, 


XIII.    OF  BAPTISM. 

page  22  What  baptism  is,  and  its  benefits,      22, 

141  [141,290,337,436 

299  That  infants  should  be  baptized,  22,  141, 

337  [299,  442 

435,  446  Erroneous  articles  of  the  Anabaptists, 

686,  688  [22,  142,  500,  501,  642,  643 


XIV.    OF    THE    LORE  S    SUPPER. 


Augsburg  Confession, 

Apology, 

Articles  of  Smalcald, 

Smaller  Catechism, 

Larger  Catechism, 

Epitome, 

Declaration, 

Articles  of  Visitation, 


pages  23,  30 
216 
299 
310 
447 
483 
572 
685,  687 


That  the  words  of  the  testamsnt  of 
Christ  are  not  to  be  understood  other- 
wise than  literally,  4SI,  574 

That  in  the  use  of  this  holy  sacrament, 
the  words  of  the  institution  of  Christ 
are  in  no  wise  to  be  omitted,  but  are 
to  be  spoken  openly,       481,  588,  5S9 

That  the  consecration,  or  the  minister's 
declaration  of  the  words  of  Christ,  or 
the  work  of  any  man,  doss  not  effect 
the  presence  of  the  body  and  blc&d  of 
Christ,  but  this  is  done  by  the  omnipo- 
tent power  of  Christ,  484,  588 

Why  the  words,  under  the  bread,  ivita  the 

'■-  bread,  in  the  hrecul,  are  used  by  us  in 
the  holy  Supper,  580 

That  in  the  sacrament  of  the  Lord's  Sup- 
per we  receive  with  the  visible  bread 
and  wine,  fhe  true  body  and  blood  of 
Christ,       23,  142,  299,"  340,  447,  448 

That  in  this  sacrament  we  receive  the 
body  of  Christ  not  onlv  spiritually,  but 
also  orally,      485,  532,  583,  585,  5SG 

That  in  this  holy  sacrament  Luther  un- 
derstood the  word  spiritual  otherwise 
than  the  sacranniitarians  did,         593 

That  this  eating  takes  place,  not  in  a 
Capernaitic,  but  in  a  supernatural, 
heavenly  manner,  485,  593 

That  we  do  not  r<>ceive  this  sacrament 

blissfully  ex  up-n-e  o pernio,         80,  101, 

[150,  ISG 

That  not  o'll"  tlü^  v.-orthy  and  truly  l>'.'- 
lieviag,  bu'  also  the  unworthy  and  un- 
believing rec'üve  the  true  body  rmd 


blood  of  Christ,       299,  485,  576,  585 

That  there  is  but  one  kind  of  unworthy 
guests,  namely,  the  impenitent  and 
unbelieving,  485 

That  all  the  worthiness  of  the  guests  of 
this  Supper,  consists  in  the  merits  of 
Christ  alone, — which  we  appropriate 
to  ourselves  through  faith,  and  of 
which  we  are  assured  through  this  sa- 
crament,— and  by  no  means  in  our 
virtues,  486 

This  worthiness  consists  not  in  a  strong 
or  a  weak  faith,  587 

That  those  of  weak  faith  do  not  receive 
this  sacrament  unworthily,   485,  587 

The  worthiness  and  benefit  of  this  sa- 
crament does  not  depand  upon  the  wor- 
thiness or  unworthiness  of  the  priest, 
[577,  578 

The  grounds  of  Luther  concerning  the 
presence  of  the  body  and  blood  of 
Christ  in  the  Lord's  Supper,  484,  591 

Luther's  foreseeing,  that  after  his  death 
attempts  would  be  made  to  make  him 
appear  as  a  sacramentarian,  and  his 
solemn  indication,  that  he  would  never 
change  his  views  concerning  the  sa- 
crament, 578 

Why  this  article  was  introduced  in  the 
Form  of  Concord,  483,  573,  574 

Of  the  two  different  kinds  of  sacramen- 
tarians,  483,  573 

Summary  enumeration  of  the  errors  of 
the  sacramentarians  concerning  the 
Lord's  Supper,  and  the  rejection  of  the 
same,  486,  488,  595,  597 

Of  the  one  element  of  the  sacrament  of 
the  papists,  216,  300,  486,  594 

Of  locking  up  and  bearing  about  the 
bread  in  the  papistical  mass,    30,  594 

Of  the  papistical  transubstantiation, 
[486,  594 


OF    THE    MASS. 


Augsburg  Confession, 

Apology, 

Articles  of  Smalcald, 

Of  the  papistical  mass,  33,  23 1. 251. 


33  [486,  594 

234  Whether  a  person  may  administer  the 

982  sacrament  to  himself,  and  thus  hold 

^82,  mass.                                                     28.? 


INDEX. 


697 


OF    SACRIFICE. 


Apology,  237,  248         himself  commanded,  239 

Why  God  rejects  the  sacrifices  in  the     What  the  ancient  teachers  or  Fathers 

Old   Testament,  which   however   he         write  concerning  sacrifice,  248 


XV.    OF    THINGS    INDIFFERENT,  OR  CHURCH  USAGES. 


Augsburg  Confession,  pages  21,  36 

Apology,  187 

Articles  of  Smalcald,  305 

Epitome,  494 

Declaration,  617 

What  indifferent  things  are,  494,  617 
That  the  church  of  God  at  all  times  has 
power  to  alter  such  ceremonies,  yet 
so  as  to  avoid  levity  and  offence,  spar- 
ing the  weak  in  faith,  495,  618 
That  in  time  of  persecution,  when  a  firm 
and  clear  confession  is  required  from 


us,  we  are  not  to  yield  to  the  enemies 

of  God  in  these  indifferent  things,  495, 

[618,  619 

Things  indifferent  should  not  be  held  as 
divine  service  in  themselves,  495,  622 

Ceremonies  shall  not  be  obtruded  upon 
the  church  of  God,  as  necessary,  con- 
trary to  her  will,  through  constraint, 
[314,  496,  619 

That  no  church  should  condemn  another 
on  account  of  dissimilarity  in  ceremo- 
nies, 137,  495,  622 


XVI.    OF    THE    CHRISTIAN    CHURCH. 


Augsburg  Confession, 

Apology, 

Articles  of  Smalcald, 

Epitome, 

Declaration, 


page  22  What  and  where  the  Christian  church 

129  is,                                           22,  129,  304 

304  That  it  is  known  by  the  Gospel  and  the 

499  sacraments,                                        130 

641  That  there  are  also  hypocrites  and  wick- 


That  there  ever  shall  be  and  continue         ed   persons    in    the   congregation   of 
one  holy  Christian  church,  22         Christians,  130,  141 


OF    POPERY. 


Articles  of  Smalcald,  287 

Whether  the  pope  is  jure  divino  the  head 


of  the  Christian  church,         288,  307 


XVII.    OF    THE    CROSSES    OF    CHRISTIANS. 
Why  Christians  must  be  subject  to  vari-         ous  crosses  and  sufferings,      177,  178 

XVIII.    OF    PRAYER. 

Smaller  Catechism,  pages  334,  341,  342     Explanation  of  the  Lord's  Prayer,    334, 
Larger  Catechism,  416, 435  [416 

OF    THE    WORSHIP    OF    SAINTS. 

Augsburg  Confession,                            28  should  render  them  in  other  respects, 

Apology,                                                   206  [28,207,267,286 

Articles  of  Smalcald,                           286  We  have  one  Mediator  between  us  and 

That  we  should  not  invoke  the  saints,  God,  who  is  Jesus  Christ,               208 
and  the  kind  of  honor  and  service  we 


XIX.    OF     THE    STATE    OF    MATRIMONY. 


Augsburg  Confession, 

Apology, 

Articles  of  Smalcald, 


page  30     Smaller  Catechism,  343 

219     Of  matrimony,   and   especially   of  the 
303         marriage  of  priests,  30,  219,  303 


Augsburg  Confession, 
Apology, 


XX.    OF     CIVIL     GOVERNMENT. 

page  24     Larger  Catechism,  427 

".  "  197     That  it  is  the  order  of  God,  197 


098  INDEX. 

XXI.    OF    THE    MINISTRY    AND    SPIRITUAL    POWER. 

Au-^sburg  Confession,    pages  21,  24,  44  sacramants,   unless   he   be   regularly 

Apology,                                                271  called,                                           24,  186 

Articles  of  Smalcald,                   303,  318  Of  the  power  and  jurisdiction  of  bishops, 

Of  consecration  and  vocation,             303  and  ordhiation,                   41,271,318 

That  no  one  should  teach  or  preach  pub-  Of  the  liberty  and  privileges  of  the  ec- 

licly  in  the  church,  or  administer  the  clesiastics  in  popery,                        271 

XXII.    OF    THE  RESURRECTION  FROM  THE  DEAD,  AND  OF  THE  DAY  OF 

JUDGMENT. 

Augsburg  Confession,                   page  25  ral  kingdom,  and  that  all  the  wicked 
Apology,                                                   200  will  be  exterminated,                          25 
That  the  doctrine  is  false  and  wrong,  Of  eternal  life,  and  why  it  is  called  a  re- 
that prior  to  the  resurrection,  the  holy  ward,                                                   1"^ 
and  pious  alone  will  occupy  a  tempo- 

OF    IIELI^. 

False  opinion  of  the  Anabaptists,  who         shall   not  suffer   everlasting  pain  and 
teach,  that  devils  and  condemned  men         torment,  25 

XXIII.  OF  Christ's  descent  into  hell. 

Epitome,                                       page  493  into  hell  took  place,                 l^"^' ^\^ 

Declaration,                                           616  That  in  this  article  we  should  adhere  to 

That  there  should  be  no  disputation  about  the  explanation  of  Luther's,  made  A. 

this  article,  nor  should  we  attempt  to  D.    1533,   in   a    sermon    at     •"- organ, 

scrutinize  how  the  descent  of  Christ  [^-^  l?  "1" 


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